Ancestral Knowledge Systems: A conceptual framework for decolonizing research in social science

Sandoval, Cueponcaxochitl D. Moreno; Lagunas, Rosalva Mojica; Montelongo, Lydia T.; Diaz, Marisol Juarez

doi:10.20507/alternative.2016.12.1.2

Cited by 40 publications

(15 citation statements)

References 21 publications

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“…Based on this positivist epistemological preference, it can be construed that the dominant forms of enquiry adopted by local academics propel 'detached' investigations on Philippine tourism and hospitality issues. As Moreno Sandoval et al (2016) imply, positivism fosters 'epistemicide' by neglecting multiple worldviews and other ways of knowing. This was found in the reviewed works, wherein the adoption of foreign theoretical frameworks to explain local tourism problems was evident.…”

Section: Discussion: Current Scenarios In Philippine Tourism and Hospmentioning

confidence: 99%

“…Decolonisation involves the processes of liberating colonised groups (e.g. indigenous peoples) and nation-states from the dominating forces that repress their life systems, including their knowledge systems (Moreno Sandoval, Lagunas, Montelongo, & Díaz, 2016). It curtails the formalising power of Western/Euro-centric epistemologies by refocusing debates through the perspectives, benefits and interests of the colonised populations and scholars from the Global South (Quijano, 2007).…”

Section: Decolonising Tourism and Hospitality Researchmentioning

confidence: 99%

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Towards decolonising tourism and hospitality research in the Philippines

Aquino

2019

Tourism Management Perspectives

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In recent years, scholars have focused their attention on demarcating the neocolonial situations that permeate the tourism and hospitality academy. The 'critical turn' in tourism studies called for the decolonisation of tourism and hospitality research. In this paper, I explore and challenge the state of tourism and hospitality research in the Philippines, by analysing the works of Filipino tourism and hospitality academics. Through a systematic quantitative literature review, I identify the research themes investigated by Filipino scholars on Philippine tourism and hospitality and examine the methodologies and epistemologies employed in the selected research outputs. The findings indicate that colonial legacies and neocolonial situations are strongly present in Philippine tourism and hospitality knowledge production. To challenge these scenarios, I suggest a decolonial agenda informed by Sikolohiyang Pilipino (Filipino psychology), a native epistemological perspective. This article serves as a contribution to the epistemological decolonisation of tourism knowledge production in Asian contexts.

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Section: Discussion: Current Scenarios In Philippine Tourism and Hospmentioning

confidence: 99%

Section: Decolonising Tourism and Hospitality Researchmentioning

confidence: 99%

Towards decolonising tourism and hospitality research in the Philippines

Aquino

2019

Tourism Management Perspectives

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“…This process is called reflexivity, a very personal process of critical reflection that is a necessary part of decolonizing oneself (Kovach 2009). It is through the process of reflexivity that non-Indigenous researchers can begin to understand and acknowledge their biases throughout the research process to be transparent, continuously aware, and to re-examine how their biases affect their intentions, assumptions, decisions and reactions (Kovach 2009;Grimwood et al 2012;Sandoval et al 2016).…”

Section: Learn About Decolonizing Research In Inuit Nunangatmentioning

confidence: 99%

Changing the role of non-Indigenous research partners in practice to support Inuit self-determination in research

et al. 2020

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Efforts to date have not advanced Indigenous participation, capacity building and knowledge in Arctic environmental science in Canada because Arctic environmental science has yet to acknowledge, or truly practice decolonizing research. The expanding literature on decolonizing and Indigenous research provides guidance towards these alternative research approaches, but less has been written about how you do this in practice and the potential role for non-Indigenous research partners in supporting Inuit self-determination in research. This paper describes the decolonizing methodology of a non-Indigenous researcher partner and presents a co-developed approach, called the Sikumiut model, for Inuit and non-Indigenous researchers interested in supporting Inuit self-determination. In this model the roles of Inuit and non-Indigenous research partners were redefined, with Inuit governing the research and non-Indigenous research partners training and mentoring Inuit youth to conduct the research themselves. The Sikumiut model shows how having Inuit in decision-making positions ensured Inuit data ownership, accessibility, and control over how their Inuit Qaujimajatuqangit is documented, communicated, and respected for its own scientific merit. It examines the benefits and potential to build on the existing research capacity of Inuit youth and describes the guidance and lessons learned from a non-Indigenous researcher in supporting Inuit self-determination in research. Pinasuktaujut maannamut pivaallirtittisimangimmata nunaqarqaarsimajunik ilautitauninginnik, pijunnarsivallianirmik ammalu qaujimajaujunik ukiurtartumi avatilirinikkut kiklisiniarnikkut kanata pijjutigillugu ukiurtartumi avatilirinikkut kiklisiniarnikkut ilisarsisimangimmata, uvaluunniit piliringimmata issaktausimangittunik silataanit qaujisarnirmut. Uqalimaagait issaktausimangittunit silataanit ammalu nunaqarqaarsimajut qaujisarningit piviqartittikmata tukimuagutaujunnarlutik asiagut qaujisarnikkut, kisiani titirartauqattanginnirsaukmat qanuq pilirigajarmangaata ammalu ilautitauningit nunaqarqaarsimangittut qaujisarnirmut ikajurtuilutik Inuit nangminiq qaujisaqattarnirmut. Taanna titirarsimajuq uqausiqartuq issaktausimangillutik iliqusiujumik nunaqarqaarsimangittut qaujisartiujut ammalu saqittillutik ikajurtigiiklutik pigiartittinirmik, taijaujuq sikumiut aturtanga, inungnut ammalu nunaqarqaarsimangittunut qaujisartinut pijumajunut ikajurtuilutik Inuit nangminiq qaujisarnirmut. Tavani aturtaujumi piliriaksangit Inuit ammalu nunaqarqaarsimangittut qaujisartiujut tukisinarsititaullutik, Inuit aulattillutik qaujisarnirmik ammalu nunaqarqaarsimangittut qausartit ilinniartittillutik ammalu pilimmaksaillutik makkuktunik inungnik nangminiq qaujisarunnarniarmata. Sikumiunut aturtaujuq takuksaujuq qanuq Inuit aaqiksuijiullutik Inuit pisimajiuniarlutik tinngirartaujunik, takujaujunnarningit ammalu aulatauningit qanuq inuit qaujimajatuqangit titirartaukmangaata, tusaumajjutaukmangaata ammaluikpigijaulutik kiklisiniarnikkut atuutiqarninginnik. Takunangniujuq pivaalliutaujunnartunik ammalu pirurpalliagajartunik maanna qaujisarniujumik pijunnarsiqullugit makkuktut Inuit ammalu uqausiulluni tukimuagutaujunnartut ammalu ilitausimajut nunaqarqaarsimangittunit qausartinit ikajurtuilutik inuit nangminiq qaujisarnirmut.

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“…As a research method, Indigenous educators use keen observation, participation, self-reflection, autoethnography, activism, organizing, ritual, and ceremony to achieve positive human health and community. Doing so begins to nurture relationships to ancestral homelands (Moreno-Sandoval et al 2016). The Caxcan Xicanx scholar Cueponcaxochitl D. Moreno-Sandoval et al (2016) call on the reawakening of this connection, and the accountabilities to the Earth, and to each other, that come along with it.…”

Section: Native Sources Of Knowledge: I/we/us As a Way Of Belonging And Practicementioning

confidence: 99%

Cultivating Positive Health, Learning, and Community: The Return of Mesoamerica’s Quetzalcoatl and the Venus Star

Garcia

Márquez

2021

Genealogy

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For more than 3500 years, since Olmec times (1500–400 BC), the peoples of Mesoamerica have shared with one another a profound way of living involving a deep understanding of the human body and of land and cosmology. As it stands, healing ways of knowing that depend on medicinal plants, the Earth’s elements, and knowledge of the stars are still intact. The Indigenous Xicana/o/xs who belong to many of the mobile tribes of Mesoamerica share a long genealogical history of cultivating and sustaining their Native American rituals, which was weakened in Mexico and the United States during various periods of colonization. This special edition essay sheds light on the story of Quetzalcoatl and the Venus Star as a familial place of Xicana/o/x belonging and practice. To do so, we rely on the archaeological interpretation of these two entities as one may get to know them through artifacts, monuments, and ethnographic accounts, of which some date to Mesoamerica’s Formative period (1500–400 BC). Throughout this paper, ancestral medicine ways are shown to help cultivate positive health, learning, and community. Such cosmic knowledge is poorly understood, yet it may further culturally relevant education and the treatment of the rampant health disparities in communities of Mesoamerican ancestry living in the United States. The values of and insights into Indigenous Xicana/o/x knowledge and identity conclude this essay.

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Ancestral Knowledge Systems: A conceptual framework for decolonizing research in social science

Cited by 40 publications

References 21 publications

Towards decolonising tourism and hospitality research in the Philippines

Towards decolonising tourism and hospitality research in the Philippines

Changing the role of non-Indigenous research partners in practice to support Inuit self-determination in research

Cultivating Positive Health, Learning, and Community: The Return of Mesoamerica’s Quetzalcoatl and the Venus Star

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