acase@tulane.edu / 1 / Maria Beatriz Haro Carrion

No description available.

Indigenous psychology in Aotearoa positions the aspirations of Māori as central. The aim of this thesis is to describe and contribute to the development of a psychological discipline which is relevant and of benefit for Māori communities. Part One sets the scene in Aotearoa, examining the relationship between Māori development and psychology. Part Two explores the indigenous psychology literature base, identifying strategies which may be relevant to Aotearoa. The key themes of context, critical mass, and mechanisms to support indigenous psychology development are identified as being relevant to Aotearoa. Part Three explores indigenous psychology development in Aotearoa. Data from a range of sources is qualitatively analysed to develop five themes which describe the current status of Māori development in psychology, the importance of the critical mass and the notion of collective responsibility. Part Four, drawing from the analysis in Parts One, Two and Three, identifies 'reaching the point of irreversible change' as the next phase of indigenous psychology development in Aotearoa. This is the point at which indigenous psychology development becomes self-sustaining. The point at which irreversible change occurs is when: Māori knowledge bases are a legitimate part of psychology in Aotearoa; resistance to the legitimacy of Māori knowledge bases in psychology is not a characteristic of our landscape; environments supportive of indigenous psychology development are commonplace; and responsibility for contributing to indigenous psychology development is shared among and sustained by the collective capacity of the Leaders and Producers. Consolidation, the process by which multiple and interrelated pathways are connected to form a unified whole, is fundamental to reaching the point of irreversible change. An original interactional framework for consolidation is proposed. This framework is based on two key consolidating mechanisms: a working description of Kaupapa Māori Psychologies; and a Kaupapa Māori Psychologies Research and Training Centre. Psychologies relevant and of benefit to Māori communities which contribute to the realisation of Māori aspirations are the cornerstones, with all elements of the framework leading back into this fundamental foundation.

This thesis is located within the social and political context of Indigenous education within Australia. Indigenous people continue to experience unacceptable levels of disadvantage and social marginalisation. The struggle for indigenous students individually and collectively lies in being able to determine a direction which is productive and non-assimilationist – which offers possibilities of social and economic transformation, equal opportunities and cultural integrity and self-determination. The challenge for teachers within the constraints of the academy is to develop strategies that are genuinely transformative, empowering and contribute to decolonisation and positive social change. This thesis explores how the construction of two theoretical propositions – the Indigenous Community Management and Development (ICMD) practitioner and the Indigenous/non-Indigenous Interface – are decolonising and transformative strategies. It investigates how these theoretical constructs and associated discourses are incorporated into the Centre’s policy processes, curriculum and pedagogy to influence and interact with the everyday lives of students in their work and communities and the wider social institutions. It charts how a group of Indigenous and non-Indigenous staff interact with these propositions and different ideas and discourses interrupting, re-visioning, reformulating and integrating these to form the basis for both Indigenous and non-Indigenous futures in Australia. / Doctor of Philosophy (PhD)

This study explores the pedagogical significance of life experiences of Indigenous students from an Australian community school and its relation to school participation. In particular the study focuses on the implications of students’ associations with ‘place’ on school curriculum. With the rate of participation of Indigenous students in education currently lower compared with non-Indigenous students, this study further informs our understanding of this phenomenon. The study is interpretive, based on the perspectives of students, staff and parents of an Indigenous community school successful in improving participation of Indigenous students to Year 10, and informed by the researcher’s own lived experiences teaching Indigenous students in three different countries. During this time, it was observed that Indigenous students’ association with place was a significant factor in their participation in education. Gruenewald’s multidimensional framework for place-conscious education is employed to guide the analysis and interpretation of data as it provides a means of addressing two important issues revealed in the review of literature on participation. First, participation is examined and interpreted in different ways, and second, a common thread in the differing interpretations is the concept of place. Analyses of the data reveal two overarching dimensions: Place and Aboriginality. Further analysis, informed by notions of place-conscious education reveal five identifiable elements for enhancing participation of Indigenous students in education: Curriculum Method, Curriculum Content, Careers, Partners and Identity. Educational programs that recognise how these elements are related to place and action them are likely to be more effective in enhancing participation of Indigenous students in education.

This study examines the ethics of Western research involving Indigenous Peoples. The primary aim is to uncover the discursive strategies that impede Indigenous Peoples' social and political empowerment and the ethical issues revolving around such scholarship. The objective of this thesis is to uncover the assumptions, motivations, and values of Western research and scholarship involving Indigenous Peoples. The research addresses the distinction between assumptions about Indigenous Peoples as evidenced in the research process and the political, historical, and social reality of Indigenous Peoples. These distinctions are fundamental to the objective of negotiating an ethical order in knowledge production and research that impacts cross-cultural relation. The crucial positioning at the confluence of two worldviews enables a negotiation through counter claims as a process of developing an alternate model of knowing that illustrates a different perspective on researching. <p>Critical theory is utilized as a methodology to analyze the existing power structures and social inequalities that play a role in the nature of research involving Indigenous Peoples. This study does this by theoretical and qualitative writing that employs literature resources such as articles, documents, and books written by an increasing number of social critics from various fields and backgrounds. Numerous critical programs within the theory are used to provide avenues of critique and to pursue the development of alternate knowledge through the theory's language of possibility. In this respect, the author's voice is woven into the body of the methodology to introduce elements of primary research and as a bridging process to develop alternate views on knowledge and the research process from the Indigenous Peoples' perspective.<p> This thesis explores the basic principles of Western knowledge production to identify contradictions that would suggest inappropriate foundations for programs of research and discourses concerning Indigenous Peoples. A critical reading of literature highlights the body of critique in regards to the nature of Western research and discourses circumscribing the Western encounter with Indigenous Peoples. The introduction of the Indigenous worldview into the theoretical process illustrates a different and contrasting perspective to the idea of knowledge and its production. The encounter of these contrasting worldviews creates an ethical space, a place between worldviews, where the intentions of each are submitted for negotiation. The conceptual development of the ethical space opens up the possibility for configuring new models of research and knowledge production that is mutually developed through negotiation and respect in crosscultural interaction.<p> The role of Indigenous scholars, along with non-Indigenous allies, will be important in the formation of ethical processes of research that contemplates crossing cultural borders. The Indigenous scholar's position at the confluence of worldviews is crucial in the work required to assert and realign perspectives about Indigenous Peoples and their knowledge. Developing and disseminating Indigenous Peoples' perspectives about society and knowledge is crucial in advancing not only critique, but also in developing new forms of knowledge. The perspective of Indigenous Peoples represents a gaze on the Western world that reflects the nature of its being in moral and ethical terms.<p>Through this thesis work, I have found it is necessary to place critique within a proper and broader context that includes alternate knowledge paradigms. Critical thought with links to Western paradigms and structures cannot properly accommodate the full range of desire to develop new systems of knowledge production. The language of possibility envisioned by the theory offers the avenue to pursue alternative models of knowing in trying to achieve the goal of emancipation. The goal of emancipation for Indigenous Peoples will require the assertion of Indigenous perspectives within a theory of the possible and as a transition to an Indigenous research methodology.<p> Understanding Western social structures and systems, and the role of education in the process of knowledge and cultural transmission, is a vital necessity in coming to terms with research involving Indigenous Peoples. The system of knowledge production and its dissemination in the West has vestiges of influence from a history of colonialism and imperialism. These vestiges of colonialism translate as appropriation and exploitation of Indigenous Peoples' knowledge in the modern context. Current waves of research projects from Western institutions, under global economic auspices, threaten to continue the appropriation and exploitation of Indigenous Peoples' intellectual and cultural property. Confronting these neo-colonial practices requires a broad and protracted process of conscientization about research ethics, cultural imperialism, and the protection of Indigenous Peoples' knowledge. This can be partially achieved through curricula in universities and research institutions. Apart from protecting and enhancing solid and culturally respectful research, any new research involving Indigenous Peoples should immediately cease to allow for a full ethical debate. Only in this way can there be ethics in research involving Indigenous Peoples.

This study examines the ethics of Western research involving Indigenous Peoples. The primary aim is to uncover the discursive strategies that impede Indigenous Peoples' social and political empowerment and the ethical issues revolving around such scholarship. The objective of this thesis is to uncover the assumptions, motivations, and values of Western research and scholarship involving Indigenous Peoples. The research addresses the distinction between assumptions about Indigenous Peoples as evidenced in the research process and the political, historical, and social reality of Indigenous Peoples. These distinctions are fundamental to the objective of negotiating an ethical order in knowledge production and research that impacts cross-cultural relation. The crucial positioning at the confluence of two worldviews enables a negotiation through counter claims as a process of developing an alternate model of knowing that illustrates a different perspective on researching. <p>Critical theory is utilized as a methodology to analyze the existing power structures and social inequalities that play a role in the nature of research involving Indigenous Peoples. This study does this by theoretical and qualitative writing that employs literature resources such as articles, documents, and books written by an increasing number of social critics from various fields and backgrounds. Numerous critical programs within the theory are used to provide avenues of critique and to pursue the development of alternate knowledge through the theory's language of possibility. In this respect, the author's voice is woven into the body of the methodology to introduce elements of primary research and as a bridging process to develop alternate views on knowledge and the research process from the Indigenous Peoples' perspective.<p> This thesis explores the basic principles of Western knowledge production to identify contradictions that would suggest inappropriate foundations for programs of research and discourses concerning Indigenous Peoples. A critical reading of literature highlights the body of critique in regards to the nature of Western research and discourses circumscribing the Western encounter with Indigenous Peoples. The introduction of the Indigenous worldview into the theoretical process illustrates a different and contrasting perspective to the idea of knowledge and its production. The encounter of these contrasting worldviews creates an ethical space, a place between worldviews, where the intentions of each are submitted for negotiation. The conceptual development of the ethical space opens up the possibility for configuring new models of research and knowledge production that is mutually developed through negotiation and respect in crosscultural interaction.<p> The role of Indigenous scholars, along with non-Indigenous allies, will be important in the formation of ethical processes of research that contemplates crossing cultural borders. The Indigenous scholar's position at the confluence of worldviews is crucial in the work required to assert and realign perspectives about Indigenous Peoples and their knowledge. Developing and disseminating Indigenous Peoples' perspectives about society and knowledge is crucial in advancing not only critique, but also in developing new forms of knowledge. The perspective of Indigenous Peoples represents a gaze on the Western world that reflects the nature of its being in moral and ethical terms.<p>Through this thesis work, I have found it is necessary to place critique within a proper and broader context that includes alternate knowledge paradigms. Critical thought with links to Western paradigms and structures cannot properly accommodate the full range of desire to develop new systems of knowledge production. The language of possibility envisioned by the theory offers the avenue to pursue alternative models of knowing in trying to achieve the goal of emancipation. The goal of emancipation for Indigenous Peoples will require the assertion of Indigenous perspectives within a theory of the possible and as a transition to an Indigenous research methodology.<p> Understanding Western social structures and systems, and the role of education in the process of knowledge and cultural transmission, is a vital necessity in coming to terms with research involving Indigenous Peoples. The system of knowledge production and its dissemination in the West has vestiges of influence from a history of colonialism and imperialism. These vestiges of colonialism translate as appropriation and exploitation of Indigenous Peoples' knowledge in the modern context. Current waves of research projects from Western institutions, under global economic auspices, threaten to continue the appropriation and exploitation of Indigenous Peoples' intellectual and cultural property. Confronting these neo-colonial practices requires a broad and protracted process of conscientization about research ethics, cultural imperialism, and the protection of Indigenous Peoples' knowledge. This can be partially achieved through curricula in universities and research institutions. Apart from protecting and enhancing solid and culturally respectful research, any new research involving Indigenous Peoples should immediately cease to allow for a full ethical debate. Only in this way can there be ethics in research involving Indigenous Peoples.

none

Multiple traumas, including sexual vulnerabilities, sexual abuse, and sexualized violence, remain substantially higher among Indigenous peoples in Canada than among non-Indigenous peoples. These trends are rooted in a colonial history that includes systemic racism, a deprivation of lands and culture and other intergenerational traumas. Mental health sequelae following sexual vulnerabilities such as abuse and violence may include mood disorders, low self-worth, posttraumatic stress and a range of issues related to anxiety—yet Western mental health services are typically under-used by Indigenous peoples managing these issues. Indigenous mental health and healing services are explored as a more culturally appropriate and successful alternative for Indigenous clients experiencing multiple traumas.

The purpose of this research is to examine past and present Indigenous music and how both interconnect in a continuum of sound and meaning. This research is intended to address the value and benefits of Indigenous music in today’s society based on the past practice of music as an integral aspect of all elements of life. With a main focus on Northern Plains knowledge of music, elements of continuity illustrate how Indigenous music promotes resistance, social change and healing for both rural and urban Indigenous peoples. The research methodology is based on an Indigenous knowledge framework that prioritizes the study of Indigenous music through an Indigenous lens. Interviews with musicians and ceremonialists confirm that Indigenous music relates to and is embedded in the physical, political, economical and spiritual worlds. Through a trans-disciplinary approach, this thesis allows reconsideration of the place and space in which Indigenous music dwells within our current culture. By reassessing the limited definitions of traditional, this study shows that the idea of Indigenous music becomes an emancipatory, evolving and constant stream of consciousness embedded in the adaptations of our people. With the interviewees’ knowledge, I have constructed a unique understanding of Indigenous music, how it adapts with modernization, yet maintains an original intention, purpose, meaning and message. Indigenous worldview, consisting of ceremonies, protocols, teachings and knowledge of history, ensures continued existence through song and music. I focused on the drum, women’s roles, prayers, language and hip hop as examples of resistance within Indigenous nations. As we begin to consider decolonization strategies within Indigenous communities, musicians and ceremonialists serve an essential role in this process.