#linda tuhiwai smith

[protoslacker]

Colonialism hasn’t destroyed us entirely, but we’ve got to find our Indigenous knowledges, our Indigenous cultures. That is what ultimately reimagines our humanity, rather than the project of dismantling colonialism. Actually, I did a lecture about this in London in 2019. I was talking to all these English people and I asked, if you dismantle colonialism in the English university, what will be left? What will actually be left of the university? And everyone looked at me surprised, and I said that I’m asking a serious question: If you dismantle colonialism, will you have anything left? Your world is built entirely on it. But if you ask us, if you dismantle colonialism, what will be left or what will replace it, we know exactly! Indigenous people have this culture, have this knowledge, and have ways of doing things. And it is the same around the world: there are other ways of imagining ourselves. And that is really important when we think about the contribution that Indigenous people and indigeneity can bring.

Linda Tuhiwai Smith in conversation with Bhakti Shringarpure in The Los Angeles Review of Books. Decolonizing Education: A Conversation with Linda Tuhiwai Smith

There are lots of videos of Linda Tuhiwai Smith online. She's quite engaging to listen to. This interview captures that quality. She is a rangatira.

[finalgirlfall]

There was a consciousness expressed in some [travel] accounts of the 'need' to record what was seen in the interests of expanding knowledge and of the need to write things down before too many changes occurred to the peoples being observed.

Linda Tuhiwai Smith, "Chapter 4: Research Adventures on Indigenous Lands," in Decolonizing Methodologies: Research and Indigenous Peoples, 3rd ed. (London: Zed Books, 2021), 92.

[librarycards]

Lineal views of both time and space are important when examining Western ideas about history. Here, the Enlightenment is a crucial point in time. Prior to this period of Western development was an era likened to a period of 'darkness' (the 'Age of Darkness') which 'coincided' with the rise of power to the east. This era was followed by reformation within the Church of Rome. During these periods of time, which are social 'constructions' of time, society was said to be feudal, belief systems were based on dogma, monarchs ruled by divine authority, and literacy was confined to the very few. People lived according to myths and stories which hid the 'truth' or were simply not truths. These stories were kept alive by memory. The Enlightenment has also been referred to as the 'Age of Reason'. During this period history came to be viewed as a more reasoned or scientific understanding of the past. History could be recorded systematically and then retrieved through recourse to written texts. It was based on a lineal view of time and was linked closely to notions of progress. Progress could be 'measured' in terms of techno­logical advancement and spiritual salvation. Progress is evolutionary and teleological and is present in both liberal and Marxist ideas about history.

Different orientations towards time and space, different positioning within time and space, and different systems of language for making space and time 'real' underpin notions of past and present, of place and of relationships to the land. Ideas about progress are grounded within ideas and orientations towards time and space. What has come to count as history in contemporary society is a contentious issue for many indigenous communities because it is not only the story of domination; it is also a story which assumes that there was a 'point in time' which was 'prehistoric'. The point at which society moves from prehistoric to historic is also the point at which tradition breaks with modernism. Traditional indigenous knowledge ceased, in this view, when it came into contact with 'modern' societies, that is the West. What occurred at this point of culture contact was the beginning of the end for 'primitive' societies. Deeply embedded in these constructs are systems of classi­fication and representation which lend themselves easily to binary oppositions, dualisms, and hierarchical understandings of the world.

Linda Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples.

[slowtides]

"We assume that when 'the truth comes out' it will prove that what happened was wrong or illegal and that therefore the system (tribunals, the courts, the government) will set things right. We believe that history is also about justice, that understanding history will enlighten our decisions about the future. Wrong. History is also about power. In fact, history is mostly about power. It is the story of the powerful and how they became powerful and then how they use their power to keep them in positions in which they can continue to dominate others. It is because of this relationship with power that we have been excluded, marginalized and 'Othered.' In this sense history is not important for Indigenous peoples because a thousand accounts of the 'truth' will not alter the 'fact' that Indigenous peoples are still marginal and do not possess the power to transform history into justice."

Linda Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples, 1999, 3rd ed., pp. 37-38

[words-and-coffee]

link to the first poll

[decolonize-the-left]

Have you read decolonizing methodologies by linda tuhiwai smith or 1491 by Charles c mann both rlly good highly recommend:)

No, I really struggle paying attention to long books.

This one in particular is a series of Much shorter stories, essays, and experiences. And I'm only reading it because I'm a combo cafe/bookstore while my gf is having Yu-Gi-Oh tournaments here today. Not much else to do and as it happens things like justice, identity, and politics are my special interests so I'm vibing.

Plus they're playing goth music here???? And??? I'm fucking love Depeche Mode lol

BUT I will look these up and see what I can learn 🖤 thanks for the rec

[thedigital-witnesses]

Examples of decolonial research methodologies - Linda Tuhiwai Smith’s 25 Indigenous projects:

Claiming

“They teach both the non-indigenous audience and the new generations of Indigenous peoples an official account of their collective story” (p. 144)

Testimonies

“Indigenous testimonies are a way of talking about an extremely painful event or series of events” (p. 144)

Storytelling

“These new stories contribute to a collective story in which every Indigenous person has a place” (p. 144)

Celebrating Survival

“Celebrating survival accentuates not so much our demise but the degree to which Indigenous peoples and communities have successfully retained cultural and spiritual values and authenticity” (p. 145)

Remembering

“Both healing and transformation become crucial strategies in any approach which asks a community to remember what they may have decided unconsciously or consciously to forget” (p. 146)

Indigenizing

“The term centres a politics of Indigenous identity and indigenous cultural action” (p. 146)

Intervening

“Intervening takes action research to mean literally the process of being proactive and of becoming involved as an interested working for change” (p. 147)

Revitalizing

“Indigenous languages, their arts and their cultural practices are in various states of crisis” (p. 147)

Connecting

“Connecting is related to issues of identity and place, to spiritual relationships and community well-being” (p. 149)

Reading

“Critical rereading of Western History and the Indigenous presence in the making of that history has taken on a different impetus from what was once a school curriculum designed to assimilate Indigenous children” (p. 149)

Writing

“Biographies and autobiographies including those which are accounts ‘told to a non-Indigenous person’, are sought after by a new reading audience of Indigenous people” (p. 150)

Representing

“Indigenous communities have struggled since colonization to be able to exercise what is viewed as a fundamental right, that is to represent ourselves” (p. 150)

Gendering

“Gendering Indigenous debates…is concerned with issues related to the relations between Indigenous men and women” (p. 151)

Envisioning

“The confidence of knowing that we have survived and can only go forward provides some impetus to a process of envisioning” (p. 152)

Reframing

“Reframing is about taking much greater control over the ways in which Indigenous issues and social problems are discussed and handled” (p. 153)

Restoring

“Indigenous peoples across the world have disproportionately high rates of imprisonment, suicide and alcoholism” (p. 155)

Returning

“This project intersects with that of claiming. It involves the returning of lands, rivers, and mountains to their Indigenous owners” (p. 155).

Democratizing

“Democratizing in Indigenous terms is a process of extending participation outwards through reinstating principles of collectivity and public debates” (p. 156)

Networking

“Networking a process which Indigenous peoples have used effectively to build relationships and disseminate knowledge and information” (p. 157)

Naming

“This means renaming the world using the original Indigenous names” (p. 157)

Protecting

“This project is…concerned with protecting peoples, communities, languages, customs and beliefs, art ideas, natural resources and the things Indigenous peoples produce” (p. 158)

Creating

“The project of creating is about transcending the basic survival mode through using a resource or capability which every Indigenous community has retained throughout colonization – the ability to create and be creative” (p. 158)

Negotiating

“Negotiating is about thinking and acting strategically…the continued faith in the process of negotiating is about retaining a faith in the humanity of Indigenous beliefs, values and customary practices” (p. 160)

Discovering

“This project is about discovering Western science and technology and making science work for Indigenous development” (p. 160)

Sharing

“The final project discussed here is about sharing knowledge between Indigenous peoples, around networks and across the world of Indigenous peoples” (p. 160).

[concha-de-venus]

Sempre tive vontade de fazer uma tirinha em quadrinhos, já que consumo bastante esse tipo de conteúdo na internet. Esse então foi um primeiro experimento, utilizando um trecho do livro Descolonizando Metodologias: Pesquisa e Povos Indígenas, de Linda Tuhiwai Smith, uma pesquisadora maori da Nova Zelândia.

Espero criar outras em breve :)

--

I've always wanted to draw a comic strip, since I consume a lot this type of content on the internet. This was a first experiment, using an phrase from the book Decolonizing Methodologies: Research and Indigenous Peoples, by Linda Tuhiwai Smith, a Maori researcher from New Zealand.

I hope create more comic strips like this soon :)

[go-bac]

Critical Question :Decolonizing Methodologies

           While reading the article Decolonizing Methodologies paper by Linda Tuhiwai Smith, I was reminded of the mosquito nets incident in African villages. She spoke about instances when foreigners have entered, encountered, or infiltrated indigenous communities, along with the negative impacts that have risen from these encounters. The negative encounters arose because the outsiders did not research the culture before engaging with the community. The colonizers often weren't interested in the indigenous people's history or culture to best help them.  

           I am reminded of an article from the New York Times that enlightened the world about Bill Gates giving malaria mosquito nets to villagers in African countries. The act was a good deed to stop the villagers from being bitten by mosquitos. The problem was that the villagers were accustomed to sleeping without the nets and had become accepting of the mosquito bites. 

           The villagers decided to use the nets for fishing instead of protection from the mosquitos. The nets would not have been a problem except for the fact that the nets had been sprayed with mosquito repellent. Therefore, each time the nets were thrown into the water, the water became contaminated with mosquito pesticides. Not only did this change the ecology of the fishing waters, but it also changed the water the villagers had to consume. 

           Looking back on the issue, Gates and scientists realized they were not helping to stop the problem of malaria deaths; instead, they were contaminating the water sources, the fishing ecology, and the food supply. 

           By not realizing that fishing nets were expensive and that a person with no income would use the nets to make income instead of protecting themselves from mosquitos, they actually harmed the villagers, the water, and the fishing ecosystem.

           After these circumstances were made public, Gates and other foundations stopped providing mosquito nets to these villagers; however, the damage had already been done.

           This story is an example of what happens when outsiders don't survey or assess the community's needs before deciding or providing what they believe is a resolution to the communities’ problem. It is essential to understand the culture of a community before offering what an outsider believes to be the best solution. 

[kdnavarolihis]

HIS5067 - RMA Teaching Portfolio: Project Introduction & Checklist

Group 1:  Conner McGowan, Keidra Daniels Navaroli, Adaeze Nwigwe

Introduction

Portraits are rooted in the human experience of seeing and being seen. Portraits tell us about the values ascribed to the representation of people, the creativity of artists, and the desires of a wider public. However, what are the dynamics that influence how one is represented, and how can a portrait’s sitter – depicted from an often fixed, static, or unchanging point of view – communicate beyond the imposed boundaries of a frame or space?

Visual representations often shape, and are shaped by, the concept of power. Defined as the authority and ability to influence, direct, or exploit others – power rests on relationships – both person to person and person to society. Scholars argue that although the phenomenon is socially constructed, power is fundamental to how we establish taste, value, and status, making it an ideal lens for examining portraiture.[1]

Drawing from the breadth and strength of the Rollins Museum of Art’s digitized collection, this teaching portfolio brings students and educators “face-to-face” with diverse representations of humanity by challenging various systems of influence. “Portraits and Power” uses one of the most popular forms of artistic representation to make cross-cultural connections that enhance visual literacy and promote social awareness. Art is a platform shaped by various social, political, and economic factors with daily implications for the way we live and connect with one another. The following works represent expressions of resistance, remembrance, and commemoration, generating important questions about the interactions of artists, subjects, and communities.

Full checklist accessible here: https://docs.google.com/spreadsheets/d/1155-KMpzvW1bRoaqOwPBxJ27c5ndKSN4/edit?usp=share_link&ouid=116135117462093120397&rtpof=true&sd=true

[1] For the purposes of this project, power is defined through postcolonial and decolonial lenses. We draw from the critical theories of Michel Foucault and Edward Said in addressing power as a social construct; the decolonial theory of Linda Tuhiwai Smith for analyzing power from a specifically Indigenous standpoint; the speculative theories of Curtis Marez in centering the agency of subaltern groups; and sociologist Talcott Parsons’ examination of power as a galvanizing social phenomenon.

[christiantokelaurep]

Week 7 Critical Review Planning Pt. 4 (Essay)

What impact came from this:

The impact of Tame Iti, his stand to protect his whakapapa from outsiders who have ill intent.

Tame Iti has become one of the most recognised faces of Māori Activism 

Links towards:

Whina

Rua Kenana

Moana Maniapoto

Mason and Edward Durie

Merata Mita

Linda Tuhiwai-Smith

Tama Poata 

Ranginui Walker

Tipene O’regen 

Kura Te Waru Rewiri

Moana Jackson

Joseph Parata 

Hohepa Hawke

[amani30s]

PDF Decolonizing Methodologies: Research and Indigenous Peoples BY Linda Tuhiwai Smith

Download Or Read PDF Decolonizing Methodologies: Research and Indigenous Peoples - Linda Tuhiwai Smith Free Full Pages Online With Audiobook.

  [*] Download PDF Here => Decolonizing Methodologies: Research and Indigenous Peoples

[*] Read PDF Here => Decolonizing Methodologies: Research and Indigenous Peoples

[finalgirlfall]

School knowledge systems, however, were informed by a much more comprehensive system of knowledge which linked universities, scholarly societies and imperial views of culture. Hierarchies of knowledge and theories which had rapidly developed to account for the discoveries of the new world were legitimated at the centre. Schools simply reproduced domesticated versions of that knowledge for uncritical consumption. Although colonial universities saw themselves as being part of an international community and inheritors of a legacy of Western knowledge, they were also part of the historical processes of imperialism. They were established as an essential part of the colonizing process, a bastion of civilization and a sign that a colony and its settlers had 'grown up'. Attempts to 'indigenize' colonial academic institutions and/or individual institutions within them have been fraught with major struggles over what counts as knowledge, as language, as literature, as curriculum and as the role of intellectuals, and over the critical function of the concept of academic freedom.

Linda Tuhiwai Smith, "Chapter 3: Colonizing Knowledges," in Decolonizing Methodologies: Research and Indigenous Peoples, 3rd ed. (London: Zed Books, 2021), 74.

[librarycards]

Hello! Your posts are very enlightening and I'm inspired by how much you read. Might be a weird question and I'm sorry if it is but do you have any good book recommendations for a USAmerican trying to expand their worldview? I.e., histories of other countries/global regions, imperialism, etc.

i have some, but also recommend looking through @metamatar / @fatehbaz / @lafemmemacabre / @killy / @sawasawako / @handweavers (these are the mutuals that stand out to me but just the tip of the iceberg) &other blogs that have a more robust collection of resources –– i have learned a lot from them over the years!

that said, here are some books and authors whose oeuvres/at least multiple books i strongly recommend. different genres, and i'm not delineating between them as i am ideologically opposed to Doing That/creating epistemic hierarchies. obviously, that is particularly true given the nature of this ask. but it should be pretty clear what is considered a standard 'political/historical nonfiction' book and what...isn't!

authors:

Lisa Lowe

Jasbir Puar

Laila Lalami

Sara Ahmed

Trinh T. Minh-ha

Jamaica Kincaid

b. binaohan

Larissa Lai

Edwidge Danticat

Harsha Walia

Bhanu Kapil

books:

Atef Abu Saif, The Drone Eats With Me: A Gaza Diary

Tsitsi Dangarembga, Nervous Conditions

Pankaj Mishra, Bland Fanatics: Liberals, the West, and the Afterlives of Empire

Leila Khaled, My People Shall Live

Susan Williams, White Malice: The CIA and the Covert Recolonization of Africa

Minae Mizumura, The Fall of Language in the Age of English

Chandra Talpade Mohanty, Feminism Without Borders

Roxanne Dunbar-Ortiz, Not a Nation of Immigrants

Saidiya Hartman, Lose Your Mother

Mimi Sheller, Mobility Justice: The Politics of Movement in an Age of Extremes

Marwa Helal, Ante Body

Aviva Chomsky, Central America's Forgotten History (NB: forgotten by usamericans, that is)

Raja Shehadeh, Palestinian Walks: Forays into a Vanishing Landscape

Moraga, Anzaldúa, and Bambara, eds., This Bridge Called My Back

Poupeh Missaghi, trans(re)lating house one

Marisol de la Cadena, Earth Beings

Kathryn Joyce, The Child Catchers: Rescue, Trafficking, and the New Gospel of Adoption

Bonaventure Soh Beje Ndikung, Pidginization as Curatorial Method: Messing with Languages and Praxes of Curating

Linda Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples

again, this appears as a long list, but is truly just a taste of what's out there. i hope it helps!

[slowtides]

"A dilemma posed by such a thorough critical approach to history, writing and theory is that whilst we may reject or dismiss them, this does not make them go away, nor does the critique necessarily offer the alternatives. We live simultaneously within such views while needing to post, contest and struggle for the legitimacy of oppositional or alternative histories, theories and ways of writing. At some points there is, there has to be, dialogue across the boundaries of oppositions. This has to be because we constantly collide with dominant views while we are attempting to transform our lives on a larger scale than our own localized circumstances. This means struggling to make sense of our own world while also attempting to transform what counts as important in the world of the powerful."

Linda Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples, 1999, 3rd ed., p. 43

[dameon41b]

PDF Decolonizing Methodologies: Research and Indigenous Peoples BY Linda Tuhiwai Smith

Download Or Read PDF Decolonizing Methodologies: Research and Indigenous Peoples - Linda Tuhiwai Smith Free Full Pages Online With Audiobook.

  [*] Download PDF Here => Decolonizing Methodologies: Research and Indigenous Peoples

[*] Read PDF Here => Decolonizing Methodologies: Research and Indigenous Peoples