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Arctic Earthviews

Cyclic Passing of Knowledge among the Indigenous Communities of the Eurasian North

Tero Mustonen and Ari Lehtinen

This article examines the mechanisms and manners of maintaining the communal knowledge systems of the indigenous peoples of the circumpolar North. This is accomplished by paying attention to the concerns of distinguished community elders who have experienced the entwining of indigenous traditions and modernization during their lives. The article also introduces the concept of earthview, identifying the ethical and spiritual insights that inform the community-specific everyday skills of living in the North. The conclusion highlights the human/nonhuman cycles of intergenerational knowledge renewal that are mostly practical and oral by nature. The emergence of new elders is therefore critically grounded on the personal and communal skills of passing on the intimate knowledge of sensing changes in nature. By emphasizing the role of oral communication we underline that this knowledge (of earthviewing) only remains while being shared in everyday conditions and routines of land and life. We dedicate this article to the memory of Professor Vasilii A. Robbek.

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“Talking Critically Yet Harmoniously”

It's In Our Bloodlines As Moana Oceania Peoples

Lagi-Maama Academy and Consultancy

met while working on a Moana Oceania project at Tāmaki Paenga Hira Auckland War Memorial Museum, in Tāmaki Makaurau Auckland, in 2016. But we genuinely connected over a talanoa around remuneration for our holders of knowledge / community elders

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Negotiating Girl-led Advocacy

Addressing Early and Forced Marriage in South Africa

Sadiyya Haffejee, Astrid Treffry-Goatley, Lisa Wiebesiek, and Nkonzo Mkhize

traditional practices like this. In our past work, however, we have found that community elders, including parents, do not always welcome those who challenge the gender norms associated with such traditional practices. As Moletsane (2018) argues, “in

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The Relevance of Robert Sobukwe’s Pan-Africanism in Contemporary South Africa

Lauren Marx

education was in place from time immemorial, which was led by community elders through oral traditions. This changed dramatically with the arrival of European settlers in 1652 which morphed into slave education based on Christian religious instruction. This

Open access

Indigenous Wāhine Talking Critically in the Museum Space

Joanna Cobley, Nālani Wilson-Hokowhitu, Maree Mills, and Rachel Yates

—from universities to foster the scholarship and museums to harvest the praxis (2019: 264). Government policy that provides a framework to support and remunerate the “holders of knowledge/community elders” is a first step ( Lagi-Maama Academy and Consultancy 2021

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Dynamics of Communicative Practices in Siberian Neo-Shamanism

Yana S. Ivashchenko and Andrei A. Ivanov

base of empirical study of Buryatian shamanic organizations identified three types of organizational structures regulating internal and external communications in modern shamanic communities: “elders”, “hierarchical organizations”, and “communes

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Part 3: Anthropology of Policy

Susan B. Hyatt, Don Brenneis, Kirsten Locke, Rebecca Lund, Gritt B. Nielsen, Jakob Krause-Jensen, and Cris Shore

attempted to redress the deprivations beleaguering their communities resulting from Thatcher's neoliberal policies. Activities such as organising playgroups for toddlers, attending to the needs of community elders, campaigning for better living conditions

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Dispatches

Photographs from the Poignant Project at the Museum of Archaeology and Anthropology, Cambridge; The Solidarity in Action Network; The Canadian Museum Association’s Moved to Action Report; Towards a Decolonization of the Ethnographic Displays at the National Museum of Namibia; MuseumFutures Africa Project; Museum Matters in Africa

Kirsty Kernohan, Bernadette Lynch, Lucy Bell, Goodman Gwasira, Sophia Olivia Sanan, and Jesmael Mataga

, curators, groundskeepers, administrators, visitors, community elders, and artists, among others. The study group committed to gather regularly (twice a month for over a year) and create a roadmap for experimentation in their museum. As Kitaulwa Abraham