Realizing the potential of comanagement requires that resource managers and First Nations learn to work together more effectively. This is a distant objective unless negative preconceptions of traditionalenvironmental knowledge and management systems are examined and overcome.
In this paper I discuss the nature of intellectual dislocation as argued in Afrocentric theory. To delineate the main contours of the critical canon of analytic Afrocentricity, I seek to establish the idea of sentinel statements as positive identifiers in the process of cultural and historical dislocation.
The First Nations of Canada have been active over the past three decades in negotiating natural resources co-management arrangements that would give them greater involvement in decisionmaking processes that are closer to their values and worldviews.
In December 1989, the United Nations General Assembly called for a global meeting that would devise strategies to halt and reverse the effects of environmental degradation. In response to this request, the United Nations Conference on Environment and Development (UNCED), commonly known as the Earth Summit, was held in June 1992 in Rio de Janeiro.
'This book is a counter-story to Western ideas about the benefits of the pursuit of knowledge. Looking through the eyes of the colonized, cautionary tales are told from an indigenous perspective, tales designed not just to voice the voiceless but to prevent the dying - of people, of culture, of ecosystems.
Since its inception, social work has been plagued with its dual claims to legitimacy as a discipline and a profession. In seeking to promote its knowledge claims, social work research has increasingly relied heavily on positivism, where objectivity is defined as ‘. . . detached, unbiased, impersonal, and invested in no particular point of view’ (Lloyd, 1995: 352).
The book is a cross between a polemical broadside and a cri de coeur. Connell herself calls it an ‘experiment with truth’ (xiii). Like many established theorists writing from outside the metropoles yet with some measure of recognition there, she is deeply outraged by the invisibility of most non-metropole writing in metropolitan fora.
HREE BASIC IDEAS underlie this book. First, the understanding of the world by far exceeds the Western understanding of the world. Second, there is no global social justice without global cognitive justice. Third, the emancipatory transformations in the world may follow grammars and scripts other than those developed by Western-centric critical theory, and such diversity should be valorized.
‘The Global South’ has become a shorthand for the world of non-European, postcolonial peoples. Synonymous with uncertain development, unorthodox economies, failed states, and nations fraught with corruption, poverty, and strife, it is that half of the world about which the ‘Global North’ spins theories. Rarely is it seen as a source of theory and explanation for world historical events.
What are Indigenous research methodologies, and how do they unfold? Indigenous methodologies flow from tribal knowledge, and while they are allied with several western qualitative approaches, they remain distinct.