I palapala no ia aina – documenting the Hawaiian Kingdom: a colonial venture?

Scholars have suggested that Western surveys and maps were tools used to aid colonizers in the dispossession of native people from their lands. While this was often the case, many surveys conducted and maps produced for the Kingdom of Hawai‘i during the nineteenth century were done by native Hawaiians, with native informants and based largely on traditional palena, or land boundaries. In the midst of considerable socio-political and cultural upheaval, the mapping of the lands of Hawai‘i during this period was largely due to the agency of the Ali‘i (chiefs) and other Hawaiian nationals. It is argued that these adaptations of Western techniques were intentional and strategic attempts to aid in the development of the Hawaiian State and secure national lands. In addition, the surveys conducted and maps produced during these years effectively preserved a considerable body of indigenous knowledge of place.     

6. FROM DECOLONIAL INDIGENOUS KNOWLEDGES TO VERNACULAR IDEAS IN SOUTHEAST ASIA

Relations between humans and orangutans in present-day Malaysia show the historiographic and ethnographic problem of using the term “Indigenous knowledge.” Iban and Malay relationships with nonhuman animals are intersubjective and informed by particular subject formations, and indigeneity explains only one kind of relation. To analyze their relations simply in terms of decolonial Indigenous knowledge would be a culturally imperialist act from the Americas: decoloniality is specific to the development of racialization in the West via white settler colonialism, antiblack enslavement, and anti-Indigenous exploitation and genocide. Instead, this article draws from southern African historical sources and Southeast Asian ethnographic sources to advocate a historiography and ethnography of vernaculars, both vernacular knowledge and vernacular ignorance, in order to avoid autochthonous and potentially xenophobic claims.     

Caribou,Petroleum, and the Limits of Locality in the Canada–US Borderlands

This article discusses Karsten Heuer’s 2006 book Being Caribou in light of debates in ecocriticism and border studies about how to define the local in the context of environmental problems of vast range and uncertain temporality. It explores how Heuer’s book about following the Porcupine Caribou herd’s migration engages in multiple forms of boundary crossing—between countries, between hemispheric locations, and between species—and shows how insights from Indigenous storytelling complicate the book’s appeal to environmentalist readers by asserting a prior, transnational Indigenous presence in the transboundary landscapes of present-day Alaska and the Yukon.     

‘Indigenous Knowledge’ and ‘Science’: Reframing the Debate on Knowledge Diversity

Responding to Kai Horsthemke’s call for the valorisation of universal knowledge within the debate on indigenous knowledge, the paper argues for an understanding of knowledge that is based neither universalism nor relativism. Arguing against the dualisms of ‘indigenous knowledge’ and ‘science’, the paper proposes that the debate be focused rather on knowledge diversity. Drawing on the work of Nelson Goodman and Catherine Elgin, the paper argues that diverse epistemologies ought to be evaluated not on their capacity to express a strict realism but on their ability to advance understanding. Such an approach allows for the evaluation of the advancement of understanding without necessarily requiring the expression of the literal truths that divide ‘belief’ from ‘knowledge’.     

Can You Hear us Now? Voices from the Margin: Using Indigenous Methodologies in Geographic Research

Indigenous methodologies are an alternative way of thinking about research processes. Although these methodologies vary according to the ways in which different Indigenous communities express their own unique knowledge systems, they do have common traits. This article argues that research on Indigenous issues should be carried out in a manner which is respectful and ethically sound from an Indigenous perspective. This naturally challenges Western research paradigms, yet it also affords opportunities to contribute to the body of knowledge about Indigenous peoples. It is further argued that providing a mechanism for Indigenous peoples to participate in and direct these research agendas ensures that their communal needs are met, and that geographers then learn how to build ethical research relationships with them. Indigenous methodologies do not privilege Indigenous researchers because of their Indigeneity, since there are many ‘insider’ views, and these are thus suitable for both Indigenous and non‐Indigenous researchers. However, there is a difference between research done within an Indigenous context using Western methodologies and research done using Indigenous methodologies which integrates Indigenous voices. This paper will discuss those differences while presenting a historical context of research on Indigenous peoples, providing further insights into what Indigenous methodologies entail, and proposing ways in which the academy can create space for this discourse.     

Forestry policy in colonial and postcolonial Zimbabwe: continuity and change

Using the case of Mafungautsi Forest Reserve, this paper discusses continuities and changes in policy and practice at the communal and reserved forest interface in Zimbabwe. Colonial forestry policy in Zimbabwe has often been labelled as oppressive, as communal area citizens were not allowed to participate effectively in its formulation and implementation. Independence in 1980, it was thought, would usher in an era of greater participation within the forestry sector. However, the hope that local communities would have greater input in the forestry policies and management has largely remained unfulfilled. The state institutions responsible for managing forests have largely remained unsympathetic to the involvement of local communities in the management of forestry resources despite the pre-independence rhetoric. Alongside the co-management attempt to make local peasants citizens through their inclusion in decision-making has been the continuity of the colonial policy that treated local peasants who used resources as criminals destroying trees and forests. This paper examines how the fundamental policy perspective of forestry in Zimbabwe still perceives local peasant farmers to be unsustainable exploiters of forests. The local resource users have not remained passive recipients of the repressive forestry policies and practices based on science but have actively contested them since the 1950s.     

浅谈"解决投资争议国际中心"管辖权问题

“解决投资争议国际中心”仲裁机构诞生以来,以其特有的优越性,在国际社会中日益受到重视,在解决国家作为一方当事人的投资争议中,大有取代一般国际商事仲裁的趋势.我国已于1992年正式加入《盛顿公约》,从而也可以利用该仲裁机制.为了更好地利用其为我国服务,我们有必要对其加以研完,其中,管辖权问题作为其运行的基石,更应是我们研究的重点.     

The Idea of Indigenous Knowledge

The idea of ‘indigenous knowledge’ is a relatively recent phenomenon that, amongst other things, constitutes part of a challenge to ‘western’ thinking and conceptualization. Advocates of indigenous knowledge maintain that its study has profound educational and ethical relevance and also emphasise its significance in antiracist, antisexist and postcolonialist discourse, in general, and in terms of the ‘African Renaissance’, in particular. This paper argues the following: (1) ‘indigenous knowledge’ involves at best an incomplete, partial or, at worst, a questionable understanding or conception of knowledge; (2) as a tool in anti-discrimination and anti-repression discourse, ‘indigenous knowledge’ is largely inappropriate. I show, further, that in the development of ‘knowledge’, following some necessary conceptual readjustments in our understanding of this term, there is considerably greater common ground than admitted by theorists. It is this acknowledgement, not adherence to a popular concept of debatable plausibility that has profound educational, ethical and political consequences.     

What are the Limits of Social Inclusion? Indigenous Peoples and Indigenous Governance in Canada and the United States

ABSTRACT

Contemporary debates about poverty and its mitigation often invoke the idea of social inclusion: the effort to increase the capacities and opportunities of disadvantaged populations to participate more fully in the economy, polity, and institutions of developed societies. While practical outcomes have been inconsistent, this idea has been prominent in the social policies of both Canada and the United States. Both generally see themselves as liberal democracies committed to building socially inclusive societies, and both have adopted policies in support of that goal. However, we argue in this article that social inclusion, as presently conceived, fails to comprehend or address the distinctive situation of Indigenous peoples in both of these countries. Our critique focuses on four aspects of social inclusion as applied to Indigenous peoples: the external conception of needs, the individualization of both problems and solutions, the favoring of distributional politics over positional politics, and the conditionality of inclusion. We argue that both Canada and the United States need to reconceive social inclusion in ways that address these issues and that a more capacious conception of federalism may hold the key.     

政治地理学与知识经济

知识经济的到来,极大地改变着区域的政治、经济和文化,改变着人类活动的时间、空间和方式,向政治地理学提出了新的挑战,也为其发展提供了新的机遇。政治地理学和知识经济有着必然的联系,使传统意义上的政治区域、区域政治的概念发生了巨大的变化,政治地理学必然要研究知识经济。本文就政治地理学与知识经济的关系进行了探讨。就如何在继承研究政治地理学传统的基础上,拓展研究空间,为区域政治、经济和文化服务,提出了相关的建议。     

‘All mucked up’: sharing stories of Yolŋu–Macassan cultural heritage at Bawaka,north-east Arnhem Land

From the eighteenth-century Macassan traders from the Indonesian Island of Sulawesi made regular visits to northern Australia, where with the help of Yol?u, Indigenous Australians living in north-east Arnhem Land, they collected trepang (sea cucumber) for trade. Along with sharing language, technology and culture, the Macassans and Yol?u involved built relationships that are celebrated today in Yol?u art, songs and stories. While the trepang trade had officially stopped by 1906, resonances of this complex relationship continued and still continue today. This paper shares a number of stories told by one particular Yol?u family about this heritage and reflects on the ways in which for Yol?u, the tangible heritage (artefacts), intangible heritage (stories) and the land itself are locked in a symbiotic relationship where each depends on the others to define their existence. Looking after, or protecting this heritage, is therefore about attending to place, and the nature, storytellers, objects and stories contained within it.