This qualitative research case study explored the indigenous model of conflict resolution known as the “Judiyya,” in the South Darfur State, Sudan. The purpose of the study has been to understand the principles and practices of the Judiyya in maintaining peace among Darfuri tribal communities. Judiyya is a community-based, human-centered model that employs restorative and transformative principles in conflict resolution. The literature review provided context for a research project that addressed the following questions: What is the role of the Judiyya in the current situation? How does the model work? What are its decision-making processes? How does the Judiyya model relate to the International Human Rights Standards? The primary data sources include face-to-face interviews, researcher observations, and a review of document collections and archival records. Research findings explore five emergent themes: Religion or belief system, Elderly leadership, Trust, Effectiveness, and Legitimacy. These explain the model’s process and practices and offer to policymakers some new ideas and perspectives about how to understand and use the indigenous model, which is evaluated for strengths and challenges. The model remains relevant and continues to thrive around the greater Darfur area, helping tribal communities maintain harmony, coexistence, and peace. This research contributes to the emerging literature about the relevance of endogenous knowledge and indigenous models of conflict resolution, and the ongoing efforts to better understand the cultural context of conflict and its reconciliation process.

This phenomenological study investigated the experiences and perceptions of eight female adult Native Americans distance learners. To understand the complex issues of Native American education and distance learning, the literature review included the history of the educational policy directed towards Native Americans, Tribally Controlled Universities and Colleges, distance learning, the Digital Divide, Vygotsky and socio-cultural learning, and the indigenous pedagogical paradigm. This study has a two-fold purpose: 1) to add to the body of knowledge on adult Native American distance learners by using qualitative methods to explore the experiences and perceptions of those learners, and 2) to introduce a Standard Model of Indigenous Learning and document if the five model threads are an important component of the participants' learning processes. With the accelerated implementation of distance learning platforms in the higher education arena, it is important to understand the experiences and perceptions of adult Native Americans. In addition, it is vital to determine if distance learning poses an underlying threat to their cultural values. Furthermore, determining which components of the learning process are important to adult Native Americans is a critical step in understanding and implementing the appropriate teaching methods and curriculum. The results of this study centered on the experiences and perceptions of the participants in various distance learning environments. Components and practices deemed necessary for learning to occur in the distance learning environment and the face-to-face classroom were discussed and defined. Respect, meaningful interaction, relevancy, and life-long learning were important themes found in the study. Several conclusions were drawn from the results of this study. The participants definitely differentiate between the meaning of education and learning. Building on that concept, most perceive distance learning environments that do not contain a face-to-face component as a tool to accomplish an education. However, respectful, meaningful, face-to-face interaction along with understanding the relevancy of the learning material is perceived as a real [indigenous] learning experience. Comments about the relationship between learning and life, made by the participants, clearly indicate support for socio-cultural learning. In addition, all participants indicated that the five threads of the proposed model are important factors in the learning process and should be incorporated into classrooms. The implications of the study are numerous. Without a face-to-face component, distance learning will not provide the learning experience desired by many Native Americans, thereby creating a possible barrier to education. The five threads of the Standard Model of Indigenous Learning were substantiated by all participants, who vary in age, tribal affiliation, educational background and blood quantum. Thus, the model can serve as a solid foundation for developing curriculum throughout the Native American community, rather than for just one tribe. Recommendations for further study include conducting this study with adult male Native Americans, indigenous peoples of other countries, and other ethnic groups to determine if the model can be generalized to other populations. The teaching practices of Native American instructors and the curriculum at Tribal colleges and universities should be examined to determine if, and to what extent, the five model threads are being used. Implementation of the Standard Model of Indigenous Learning has the capability of transforming the current educational system into a truly learning environment, rather than an environment of acquiring knowledge to satisfy educational requirements.

The fieldwork for this study was conducted in the West Kimberley region of Western Australia between 1997 and 1999. Qualitative and quantitative information provided by 170 Aboriginal participants enabled an exploration of the context and patterns of Aboriginal alcohol use; Aboriginal perceptions of the alcohol issue, existing interventions, research findings, 'culture' and its role in prevention and intervention; and participants' incorporation of these perceptions into an Aboriginal model for alcohol misuse prevention, intervention and evaluation. Findings were based on the results of individual and focus group interviews, serial model-planning focus groups, documentary data and observation.Study findings generally suggest that in addition to self-determination and support components, 'cultural context' retains an important role for many remote area Aboriginal people. The findings from a small sub-sample tentatively suggest that 'cultural' disruption, in addition to the socio-economic consequences of colonisation and dispossession, may play an important role in alcohol misuse. Consequently, it appears that in combination with self-determination and support components, the strengthening of a locally-defined 'cultural' context may have an important role in alcohol misuse prevention and intervention - an approach frequently unrepresented in existing symptom-focused models and one inviting further investigation. The model developed by study participants expands significantly on existing symptom-focused approaches through a comprehensive life-enhancement focus on aspects of identity, opportunity and hope. This approach adds depth and meaning to understandings of cultural appropriateness and of culturally relevant models for substance misuse prevention and intervention.