68 Matching Annotations
  1. Jul 2021
    1. Anne: Let’s start by you telling me a little bit about the circumstances behind you coming to the United States, whenever you came, and how old you were, what your impressions were, what motivated you or your family to come.Juan: Why I had to come back to my school?Anne: Why you went to the US in the first place.Juan: Initially when I was five years old, my dad went to the US to work. He was there for three years, and then he was able to save up money to have my brother and my mom cross the border and be with him. My dad, I don't know why he chose Utah, but in specific, Provo. That's where I grew up.Anne: Provo.Juan: Yes, Provo [Chuckles]. What my dad always says is that he wanted to provide us with a better future because my dad comes from outside of the city, like the states in the south of Mexico. He lives in the small villages where the houses are still made out of mud or their houses are barely standing—where the actual Mexican culture comes from. I guess we could say the indigenous people. That's the kind of place that my dad was coming from. He just wanted to provide us with a better future than he could provide us here in Mexico. He wanted us to go with him to the US and to be able to create a better future and better opportunity for us.

      Mexico before the US, Migration from Mexico, Reasons, Economic; Time in the US, Arriving in the United States, First impressions, Living situation

  2. Jun 2021
    1. Te Hiku Media gathered huge swathes of Māori language data. Corporates are now trying to get the rights to it

      Example of tension between indigenous IP and commercial use.

    1. We hope to develop a license that is an international example for indigenous people's retention of mana over data and other intellectual property in a Western construct.

      Indigenous people's license example.

  3. May 2021
    1. No offense, but do you expect every professor to take a field trip with their class each lecture? Let’s be realistic here. How about the students get a workshop on it in the first week (and a book for all I care) and then learn to apply these techniques as they see fit outside the classroom.

      The article is about applying these techniques at the highest levels of education, at the point where the learners have already gone through 16+ years of intensive study. I wouldn't expect college professors to go on outings. But why not center these techniques and make them more mainstream at the lowest levels of education starting in kindergarten and for the first six years of formal education? Then they can become daily habits to make learning at the higher levels far easier.

      The interesting, and all-too-often ignored, feature of most colleges and universities is that they are on expansive campuses with large numbers of buildings, grounds, and surrounding neighborhoods which could specifically be used to create massive memory palaces or extended local songlines.

      Or not… some people prefer rote learning for certain actives

      Some may prefer rote memorization, though I don't personally know many who do, and I expect that most probably don't. This research study specifically underlines evidence that these Australian methods are easier and more "fun". The bigger issue is that the vast majority aren't presented with any options for alternate methods anywhere in their educations. I would suspect that the vast majority here in the forums are 15 years old or far beyond by the time they hear about these alternate methods.

      [...] others find “song, dance, painting” a little too new age to take it seriously… not passing judgement, but everyone is entitled to their opinion.

      Everyone is entitled to their opinion and you certainly have yours. I feel as if you have, however, passed judgment and simultaneously denigrated them (in my opinion) by labeling them "new age". The research article itself states:

      The foremost consideration with respect to teaching of the Australian Aboriginal memory technique is the cultural safety aspect and respect for the peoples who developed this approach. In our program, the teaching of this program was administered by an experienced Australian Aboriginal Educator, who was able to integrate the method into our teaching program, while simultaneously preventing several breaches of cultural etiquette and terminology which could easily have compromised the material had it been delivered by a non-Australian Aboriginal educator (TY), however well-intentioned.

      They're specifically mentioning here the lack of respect and attention (usually from Westerners, which I suspect includes you) that these methods are given outside of their home culture. I would suggest that you don't value these approaches because they weren't centered or focused on in your own cultural education. As a result you're missing out on the value they do contain, of which the research study under discussion provides direct peer reviewed evidence. Incidentally the metrical system you wish were centered is exactly the sort of technique that is already built into many indigenous systems and was very likely even embedded into ancient Greek culture, but it has long since disappeared and was nearly completely snuffed out by (religious) Western education reformers in the late 1500's.

      I'd recommend looking at Dr. Lynne Kelly's texts The Memory Code: The Secrets of Stonehenge, Easter Island and Other Ancient Monuments (Pegasus, 2017) and Songlines: The Power and Promise (First Knowledges) (Thames & Hudson, 2020) (with Dr. Margo Neale) for more details on some of these cultural traditions which have a more nuanced and respectful approach.

      Too often here in these forums, and in life, people treat these these mnemonic techniques as "clever hacks", when, for many current and past cultures, they were a literal way of both life and survival.

      Let’s face it, be it law school, med school, or b-school… students manage to graduate with or without techniques at the moment, so it’s not like we desperately need memory techniques in higher education.

      This is an incredibly privileged perspective. Sure these students do manage to graduate, but you're also looking a minuscule proportion of the most highly educated people on the planet. For perspective, in 2018–2019, 21,622 applicants were accepted to allopathic (MD) medical schools out of the 52,777 who applied, for an overall acceptance rate of 41% in the United States. The accepted people represent roughly 0.0003 percent of the world's population. This number doesn't get much bigger (or rosier) when you expand the population to those in all graduate schools world wide.

      I've got several hundred friends and acquaintances who did either MDs or combined MD/Ph.D. programs and very few would say their studies were easy. Why not make it easier? Why not make these methods more widespread? Why not provide them to everyone? Imagine the number who could have not only an easier time, but greater knowledge, (and more fun!)? Very few of the practicing physicians I know could still diagram the TCA-cycle described in the paper, but if you could have a more knowledgeable physician treat you, wouldn't you want that? Wouldn't you want a more educated and happier society all around?

      …I’d call that stone garden a “memory palace.” Is there an outdoor element or something that memory palaces supposedly don’t have? I really don’t get how this is different. I use outdoor memory palaces all the time

      The stone garden certainly is a memory palace for those who wish to use it that way. However, from the Australian Aboriginal perspective, there are additional layers of narrative, movement, (and potentially song, dance, and art, etc.) layered on top of it to enrich the experience. It's unfortunate that the paper doesn't go deeper into the subtleties or differences, but they're also making at least some attempt to show respect to the culture from which the technique stems. This is a place where Drs. Kelly and Neale's Songlines text may help provide additional depth and perspective, though even it would be limited in comparison with embedding yourself within a culture to have indigenous elders to teach you directly.

    1. The foremost consideration with respect to teaching of the Australian Aboriginal memory technique is the cultural safety aspect and respect for the peoples who developed this approach. In our program, the teaching of this program was administered by an experienced Australian Aboriginal Educator, who was able to integrate the method into our teaching program, while simultaneously preventing several breaches of cultural etiquette and terminology which could easily have compromised the material had it been delivered by a non-Australian Aboriginal educator (TY), however well-intentioned. The need for a deep knowledge and understanding of the appropriate context for teaching and delivery of this material is probably the main factor which would preclude more widespread adoption of this technique.

      I really appreciate the respect given to indigenous knowledge here.

      The researchers could have gone much further in depth in describing it and the aspects of what they mean by cultural "safety". They've done a disservice here by downplaying widespread adoption. Why not? Why couldn't we accord the proper respect of traditions to actively help make these techniques more widespread? Shouldn't we be willing to do the actual work to accord respect and passing on of these knowledges?

      Given my reading in the area, there seems to be an inordinate amount of (Western) "mysticism" attributed to these techniques (here and in the broader anthropology literature) rather than approaching them head-on from a more indigenous perspective. Naturally the difficult part is being trusted enough by tribal elders to be taught these methods to be able to pass them on. (Link this idea to Tim Ingold's first chapter of Anthropology: Why It Matters.)

      All this being said, the general methods known from the West, could still be modified to facilitate in widespread adoption of those techniques we do know. Further work and refinement of them could continue apace while still maintaining the proper respect of other cultures and methods, which should be the modern culture default.

      If nothing else, the West could at least roll back the educational reforms which erased their own heritage to regain those pieces. The West showing a bit of respect for itself certainly wouldn't be out of line either.

    2. As one of the authors recently pointed out [2], the cognitive demands on a person in a low-tech, paleolithic environment equal or exceed the cognitive loads placed on members of industrialized societies.

      I'll have to bump up Tyson Yunkaporta's work on my reading list, particularly the cited text:

      Yunkaporta T. Sand talk: how Indigenous thinking can save the world. Melbourne, Victoria: Text Publishing Company; 2019.

    3. A fourth theme to emerge from the analysis of the data, is the highly relevant ‘cultural’ aspect to this memorization technique which students greatly appreciated. As one student notes: “I like the idea of connecting Indigenous culture with science learning…”. The theme of culture overlays learning and demonstrates the importance of conceptualising Australian Aboriginal ways of knowing or learning with or from rather than about Australian Aboriginal people and their knowledge systems. As Yunkaporta [2, p. 15] states, it is important not to examine Australian Aboriginal knowledge systems, but to explore the external systems “from an Indigenous knowledge perspective”.

      This is so heartwarming to me.

    4. An important ancillary benefit was improved understanding and awareness of Indigenous Health and cultural safety.

      Not to mention a more sophisticated view of their culture and contributions instead of viewing them as "lesser", which is the dominant mode in most Western cultures.

  4. Mar 2021
    1. I love the ideas hiding in some of these design elements. The pieces are very atomic, but can be built up into some fascinating bigger designs.

      I'm curious if there are any mnemonics attached to these that add additional levels of meaning in the art in which they're embedded?

      The attached video was incredibly helpful: https://www.youtube.com/watch?v=Kc3K-MyH3xg

  5. Feb 2021
  6. Jan 2021
    1. To acknowledge the traditional territory is to recognize its longer history, reaching beyond colonization and the establishment of European colonies, as well as its significance for the Indigenous peoples who lived and continue to live upon this territory, and whose practices and spiritualities were tied to the land and continue to develop in relationship to the land and its other inhabitants today.

      Particularly interesting to see the phrase "spiritualities were tied to the land" now knowing the power of mnemonics for a variety of indigenous peoples.

  7. Dec 2020
    1. Facebook has acted as a force for digital colonialism, attempting to become the de facto (and only) experience of the internet for people all over the world.

      In this framing, the IndieWeb is a group of Indigenous peoples who lived on the web before the colonializing Facebook arrived to tell us how we ought to be living.

  8. Oct 2020
    1. According to a recent Dutch study, that point of view still holds true today: Protestants and citizens of predominately Protestant countries tend to conflate labor with personal satisfaction more than those of other religious traditions.

      How does this juxtapose with the ideas of indigenous scocieties in James Suzman's article The 300,000-year case for the 15-hour week (Financial Times, 2020-08-27)

    1. It looks to me like Andy and Michael are grasping at recreating with modern technology and tools what many (most? all?) indigenous cultures around the world used to ritually learn and memorize their culture's knowledge. Mnemonics, spaced repetition, graded initiation, orality, dance, and song were all used as a cohesive whole to do this.

      The best introduction to many of these methods and their pedagogic uses is best described by Lynne Kelly's book Knowledge and Power in Prehistoric Societies: Orality, Memory, and the Transmission of Culture.

      If they take her ideas as a basis and then layer on their own thinking, I think they'll get much further much quicker. Based on my reading of their work thus far, they're limiting themselves.

    1. While calling memory “the store-house of our ideas,” John Locke recognized its limitations. On the one hand, it was an incredible source of knowledge. On the other hand, it was weak and fragile. He knew that over time, memory faded and became harder to retrieve, which made it less valuable.

      As most humanists of the time may have had incredibly well-trained memories (particularly in comparison with the general loss of the art now), this is particularly interesting to me. Having had a great memory, the real value of these writings and materials is to help their memories dramatically outlive their own lifetimes. This is particularly useful as their systems of passing down ideas via memory was dramatically different than those of indigenous peoples who had a much more institutionalized version of memory methods and passing along their knowledge.

  9. Sep 2020
  10. Aug 2020
    1. More information about the public domain

      Additional Resource: I would like to recommend adding:

      Traditional Knowledge and the Public Domain. Ruth L. Okediji. CIGI Papers No. 176 — June 2018


      A thought-provoking paper about the the intersection of traditional knowledge and the public domain.

    2. More information about copyright concepts

      Additional Resource: I would like to recommend adding:

      Is it possible to decolonize the Commons? An interview with Jane Anderson of Local Contexts


      This interview expands on TK (traditional knowledge) labels and Cultural Heritage. The interview came about after a panel the CC Global Summit, where the panelists discussed "the need for practical strategies for Indigenous communities to reclaim their rights and assert sovereignty over their own intellectual property.".

  11. Jun 2020
  12. Apr 2020
    1. The dream of spaceships made other dreams of providing nurturing and care to indigenous children impossible when Asian women in factories overseas took their place as precarious workers in electronics factories.

      Obviously, indigenous labor in the US was not the "lowest level of production" (highlighted 2 paragraphs above) if it could be farmed out to equally exploited asian workers.

  13. Mar 2020
  14. Nov 2019
    1. when approaching indigenous artifacts from the lense of “how was this actually practical, how did it help them survive?” you can come up with a lot more compelling (and interesting) answers than assuming it’s all kooky religious nonsense!

      indigenous peoples, religion,

  15. Oct 2019
    1. When these signals are intercepted, collected, co-opted, or stolen, they have the potential to confuse, weaken, or compromise an individual or initiative.

      I can't help but thinking here about stories of native peoples feeling like photographs of them were like having their soul stolen.

  16. Jul 2019
  17. Jun 2019
  18. May 2019
  19. Apr 2019
  20. Feb 2019
    1. This makes me wonder about the realities of Australia’s indigenous people and and systemic inequality in Australia’s society.

      You might be interested in the last section of a recent episode of <cite>On the Media</cite>. It discusses a documentary (bordering on reality show) relating to indigenous peoples of Canada, which I think made brief mention of Australia and a similar project there. While I'm sure there are some very striking differences between these indigenous peoples, there are also some not surprising similarity in the ways in which they are exploited and marginalized.

      In general I liked the idea of what the documentary was and represented and wish there were versions for other countries.

  21. Nov 2018
    1. In addition to the literature review, we have collaborated with Dr. David Gaertner, instructor in the First Nations and Indigenous Studies Program at the University of British Columbia, on a Wikipedia gap analysis assignment in FNIS 220: Representation and Indigenous Cultural Politics. The gap analysis assignment focuses on how knowledge systems like Wikipedia support or fail to provide a space for inclusive representation of Indigenous culture and identity. We offered a workshop in the FNIS 220 class that focused on how knowledge is constructed in traditional (e.g. library) and open knowledge (e.g. Wikipedia) systems, how to critically analyze who is creating information, the context of the creation process, and how information is made accessible in these spaces. In a second workshop, students took those analyses and worked in small groups to edit Wikipedia to improve Indigenous articles.

      This is a fantastic case study to explore CIL issues with.

  22. Sep 2018
    1. Recognizing Indigenous Institutes builds on the Province’s historic $56 million investment in Indigenous learners, announced in the 2017 Budget, as an important part of a thriving postsecondary system and a key step towards reconciliation with Indigenous peoples in Ontario

      $56 million

  23. Aug 2018
    1. David Dudenhoefer is a Lima-based freelance journalist and communications consultant who specializes in agriculture, forests, indigenous issues and the environment.

      Writer with a focus on agriculture and indigenous issues.

  24. Jul 2018
    1. (If the map were to be a valid academic resource, he adds, it would also need a time slider to specify different time periods, separate existing and historical nations, and highlight the movement of nations across time. That would be a huge logistical challenge, Temprano says, requiring time, sources, and resources not currently available to him.)

      sounds like a digital humanities project

  25. Jun 2018
  26. Apr 2018
    1. Here, Marjorie is likely referring to a Navajo rug. She mentions explicitly using these rugs as gifts frequently, as in her May 12, June 6, and June 19, 1924 letters.

      In each case, she alludes to these rugs only briefly, possibly suggesting how obvious to her their potential as souvenirs and "unique" decor was.

  27. May 2017
    1. Tatar

      The Tatars are a Turkic people who live in Asia and Europe who were one of the five major tribal confederations in the Mongolian Plateau in the 12 century CE. They were numbered at more than 5 million in the late 20th century and lived mainly in west-central Russia along the course of the Volga River and to the east towards the Ural Mountains and also in western Siberia.

      Williams, Brian Glyn. The Crimean Tatars: the diaspora experience and the forging of a nation. Vol. 2. Brill, 2001.

  28. Mar 2017
    1. Dene

      The Dene people are a part of a tribe located on the western subarctic region of Canada, where they experience harsh winters and short summers in the tundra-dominated territory. They are a part of a larger family of Aboriginal cultures known as the Athapaskan people, including the Chipewyan, Dogrib, Hare, Kutchin, Tutchone, Tahltan, Beaver, Carrier and Slavey. The word Dene in Athapaskan translates to “the people."

      They rely heavily on caribou; it provides food, clothing, tools, and housing. They also hunted moose, musk-ox, rabbit, and fished to maintain their economy. However, it was not uncommon for tribe members to succumb to starvation and cold, as there was not much food in the southern region. For tribes located further west, the forests and rivers provided more opportunities for food, such as salmon.

      The typical housing situation for the Dene varies, because most of the tribe members lead nomadic lives which requires materials that are easily transportable using toboggans. Housing ranged from skin-covered, dome-shaped tipis to cabins built with poles to dugout pit houses. The Dene are socially organized in small groups of families who travel together, though groups of up to 600 is known to happen. The family dynamic is traditional, where the men are the dominant figure. Though as individuals they were granted great amounts of freedom, menstruating women and girls entering puberty were forced in isolation in fear of upsetting the hunting spirits. Dene Chiefs did not reign indefinitely and were chosen based on merit and for temporary situations.

      "Canada A Country by Consent: Native Peoples: Dene." Canada A Country by Consent: Native Peoples: Dene. Accessed March 06, 2017. http://www.canadahistoryproject.ca/1500/1500-11-dene.html.

    1. The Department of Indian Affairs and Northern Development

      The Department of Indian Affairs and Northern Development, or DIAND, is now referred to as Indigenous and Northern Affairs Canada, or INAC. Under the Federal Identity Program, INAC is a department of the Canadian Government in charge of policies relating to the indigenous peoples of Canada. This includes the First Nation, the Inuit and the Métis. INAC's responsibilities and actions are largely determined by careful negotiations and legal action, while fulfilling the government's constitutional obligations in the North. Some of their obligations include, improving social well-being and economic growth, developing healthier more sustainable communities and environments, and to continue to care for the North and its development for the betterment of all Canadians. Through the Government of Canada and the Indian Act, INAC works to provide support to reserves in areas of education, housing, community infrastructure and social prosperity.

      For more information visit https://www.aadnc-aandc.gc.ca/eng/1100100010023/1100100010027


      Government of Canada; Indigenous and Northern Affairs Canada; Communications Branch. "About Indigenous and Northern Affairs Canada." N.p.

    1. Conversely, western pedagogy continues to deal with content predominantly in the abstract form, in spite of attempts to contextualise subject matter.

      This jumps out at me as a major difference between the two systems of learning. Indigenous: highly contextualised with a strong sense of place versus Western: pedagogy deals with content in the abstract in spite of attempts to contextualise. What do you think?

  29. Oct 2016
    1. Even people who believe in freedom frequently overlook our issues

      Without trying to detract from the point, I'd be interested in a viable call to action here. Police demilitarization is a good example of a call to action that has come out of #BLM. Regarding indigenous rights, should we be reconsidering the reservation system? Should we be seeking more complete integration, or the opposite, more complete separation?

      I confess that I've read woefully little about this and would love a gateway in.

    2. we are more likely to be killed by law enforcement than any other group

      This article seems to be the source of this statistic. As they note, it's a hard number to come by because the crime is neither well-covered in the media nor well-reported by the authorities. Regardless, though, given the centuries-long and wildly painful indigenous struggle in the US, this certainly deserves our attention.

  30. Nov 2015
    1. “El Güegüense o el Macho Ratón” is one of the oldest of the handful of literary works from popular indigenous culture that have survived from Latin America's European dominated colonial era. Essentially a piece of street theater conceived in the indigenous Nahualt language, it combines music, dance, dialogue and masquerade portraying the interaction of an indigenous merchant with a Spanish colonial official.
    1. Morales was born into the Aymara indigenous ethnic group in the Andean highlands, a group of people who tend to back roads, industry and economic development, said Tegel. But indigenous populations in the tropical part of the country, generally speaking, don’t want that, he said. “They want to a certain degree to be left alone. That doesn’t necessarily mean they don’t want economic development, but they want a different model and they want it done much more at a community level.” Economics is a huge issue in Bolivia — one of the poorest countries in Latin America — and a major driver in policy decisions, Tegel said. “That tension between his indigenous and environmental discourse and some of the projects he actually wants to do, including increasing mining in the country, is at the very least a paradox and something his critics are calling hypocritical.”
    1. Long a part of indigenous culture in which the leaf had been chewed or brewed in teas, coca cultivation is legal — though controlled — in Bolivia. President Evo Morales, himself once a leader of coca growers, has championed its cause, leading the United Nations to acknowledge his country’s right to allow its traditional use.
  31. Oct 2015
    1. Mr. Morales is also the first indigenous president of Bolivia, where 48 percent of the population declared themselves indigenous in the last census, and his government has proven itself adept at reconciling ancestral knowledge with economic modernization.
    1. Non-governmental organisations (NGOs) are campaigning against the destruction of the Gran Chaco. According to ENDEPA, a national organisation of indigenous people, deforestation is not even mainly about timber: “The Indios in Argentina are facing multinational corporations which are massively buying real estate, in Patagonia as well as in the Chaco. Many of these companies are bogus firms with addresses in tax havens. As far as we understand the motives of these companies, they are interested in the natural resources of this country. We are seriously concerned, because great water reserves – above and below the surface – are coming under the control of these corporations.” Under the dry, thorny forest, there is a huge subterranean water reservoir: a part of the Gran Chaco belongs to the Guaraní aquifer, which also passes below Brasil, Paraguay and Bolivia. It is assumed that this aquifer is the second biggest freshwater reserve of the world.

      Article touches on the indigenous struggle in the Gran Chaco region of Argentina. Poorly aware of their rights, the indios are faced with a constant battle of land expropriation and water pollution caused by the exploitation of large corporations.

    1. EV: Decolonization means a lot to me, it means recuperating… our own path, something which we’ve been forced to lose, this [indigenous] path, this wisdom, this knowledge has been devalued, minimized as though it weren’t knowledge at all. And so now we are recuperated this, and we’re doing so in our own way. This for us is decolonization, a process which is done via the state but also via the social organizations, because this is an issue of how to organize, how to speak of our ancestral technologies. Yes, many things have been modernized, but in many cases we have a necessity to recuperate our own principles and values as indigenous peoples.