俄国政教关系的历史嬗变

政教关系即指国家政权同教会之间的关系。俄罗斯从拜占庭接受基督教以后,基督教作为一种文化现象一直伴随着整个俄罗斯社会历史发展的进程。教权与皇权之间的关系在不同时期也经历着不同的变化,政教关系的问题一直是国家与教会所关心的问题,但总体上保持着政教合一的局面。由于俄国的地缘政治,必然要求内部思想的高度统一,要求政教合一的一元化政治,但它对东正教自身的发展有着消极的影响。     

Indigenous data,indigenous methodologies and indigenous data sovereignty

The field of Indigenous methodologies has grown strongly since Tuhiwai Smith’s 1999 groundbreaking book Decolonizing Indigenous Methodologies. For the most part however, there has been a marked absence of quantitative methodologies with the methods aligned with Indigenous methodologies predominantly qualitative. This article proposes that the absence of an Indigenous presence from Indigenous data production has resulted in an overwhelming statistical narrative of deficit for dispossessed Indigenous peoples around the globe. Using the theoretical concept of Indigenous Lifeworlds this article builds on the core premises of Walter and Andersen’s 2013 book Indigenous quantitative methodologies. Arguing for a fundamental disturbance of the Western logics of statistical data the article details recent developments in the field including the emergence of the Indigenous Data Sovereignty movement. The article also explores Indigenous quantitative methodologies in practice using the case study of a Tribal Epidemiology Centre in New Mexico.     

本土知识与人类学传统

本土知识进入当代视野,与人类学传统有着深刻的联系.第一,早期人类学的人文反思为本土视角的出现、本土知识的再发现奠定了基础.第二,战后人类学关注发展问题丰富了本土视角的内涵,照亮了本土知识的价值和意义.第三,人类学文化研究的观点和方法形成本土知识的方法论基础,并使人类学成为沟通本土知识和科学知识的桥梁.     

Ventriloquism,racism and the politics of decoloniality in Ecuador

ABSTRACT

This article discusses two forms of discrimination against indigenous people: ventriloquism and open racism, and argues that a transition from paternalism to open intolerance has taken place in Ecuador in the context of governmental emphasis on natural resource extraction. Ventriloquism, when non-Indians speak for indigenous people, is analysed through the Sumak Kawsay (Good Living) policies of the government of Rafael Correa (2007–2017). Public racism is examined by looking at government repression against indigenous leaders and communities and Presidential speeches. The article concludes that the state’s ventriloquist and racist discourses and practices are equally rooted in the country’s colonial past. These findings are contrasted with the writings of scholars that have called the government of Mr. Correa decolonizing. The article examines the ways in which decolonial theorists informed and promoted the policies of this regime, and argues that decolonial scholars have been insufficiently self-critical and reflective of their own complicity with the state’s repressive project vis-à-vis indigenous communities.     

Segregation and protectionism: Institutionalised views of Aboriginal rurality

Rurality is a complex and contested term, with multiple notions and gazes amid calls for theoretical pluralism. In Australia, the spatial categories of ‘remote’, ‘rural’, ‘regional’ and ‘urban’ are applied to places that vary in their distance from an economic and political core and have differing population densities. We argue that natural resources institutions in rural Australia demand an ‘authentic’ performance of Aboriginality that is framed within orthodox and stable constructions of an Indigeneity associated with the remote category. Dominant representations of remote Aboriginal people living on traditional homelands and engaged in ‘traditional’ environmental protection are assumed to hold for all places and transposed when natural resources institutions satisfy compulsory Indigenous engagement. Such institutional requirements for authenticity exclude alternative and multiple Indigenous voices in natural resources management. Rather, Aboriginal people seek engagement across a portfolio of natural resources activities typically found in rural areas (such as mining, grazing, forestry, water allocation planning, and natural resources service delivery and enterprise development), and not just isolated in natural and cultural heritage conservation. This broad participation would more completely match their expressed aspirations and the multiple lived realities of their fluid and networked rural worlds. Using the rural town of Eidsvold in Australia as a case study, we discuss the findings of participant observation and semi-structured interviews with Indigenous people at regional natural resources management meetings and at ‘home’ in Eidsvold. Rather than a generic institutional approach, a place-based approach to understanding the complex ruralities of Aboriginal people is needed.     

Constructing prevention programmes with a Māori health service provider view

Mainstream approaches to chronic condition management and prevention inadequately address the needs of Māori, the Indigenous people of New Zealand. Māori health service providers (MHSPs) are uniquely placed to address the critical gap in the prevention of chronic conditions. In this paper, we report qualitative research findings investigating how prevention was being modelled, practiced and measured in selected MHSP settings. Results indicate barriers to achieving wellbeing through health service delivery. The dominant individualistic, medical conditions-focused discourse, along with responding to acute need, is a driver of service delivery norms.There are examples of shifts in organisational structure and delivery configurations that demonstrate that these norms are being challenged and reframed, in some form, by MHSPs. Consolidation of these approaches requires significant work and increased resources as well as a broader systems-level response that prioritises prevention.     

Mining,indigeneity, alterity: or,mining Indigenous alterity?

In this special issue on ‘extraction’, we think critically about two urgent and entangled questions, examining the political economy of mining and Indigenous interests in Australia, and the moral economy of Indigenous cultural difference within Cultural Studies and Anthropology. In settler colonial states such as Australia, Indigenous cultural difference is now routinely presented as commensurate with, rather than obstructive of, extractive industry activity. Meanwhile, the renewed interest in ‘radical alterity’ across these disciplines has seen a movement away from regarding authoritative claims about ‘others’ as morally suspect – as only extracting from or mining Indigenous worlds for insights and academic prestige. The ‘ontological turn’, however, leads us to question the empirical status of the ontologies circulating through academic discussions. What happens when Indigenous people disappoint, in their embrace of environmentally destructive industries such as mining, for example? We argue that in cases where ‘they’ are not as different as ‘we’ might hope them to be, scholars should be concerned to foreground the potential role of colonial history and processes of domination in the production and reduction of ontological difference. Second, we call for critical assessment of the political, epistemological, and social effects of both academic and societal evaluations of difference. We conclude by urging for a scholarship that does not pick and choose between agreeable and less agreeable forms of cultural difference.     

Teaching research methods to social work students in India and Australia: reflections and recommendations

This paper draws on the reflections of two social work educators who have, for many years taught research methods to undergraduate and postgraduate social work students in India and Australia. The intent is to suggest measures for enhancing the quality of social work research education. The reflections are embedded in a social justice and human rights framework, privileging the educators’ unique social and cultural contexts and their commitment to engage with indigenous knowledge. The authors recommend effective social work research education requires the educator to draw on a deep understanding of their own context, as well as globally accepted research traditions. Particularly, we encourage research teachers to adopt student-centred approaches that emphasise a broad ‘research mindedness’ (in their students and themselves), building students’ practical capacities and confidence to become effective, research informed practitioners; capable of contributing to their own communities and to the social work profession more broadly.     

Elements of cultural competence in an Australian Aboriginal maternity program

Background

Pregnancy, labour and neonatal health outcomes for Australian Aboriginal women and their infants are frequently worse than those of the general population. Provision of culturally competent services may reduce these differences by improving access to timely and regular antenatal care. In an effort to address these issues, the Aboriginal Maternity Group Practice Program commenced in south metropolitan Perth, Western Australia, in 2011. The program employed Aboriginal Grandmothers, Aboriginal Health Officers and midwives working in a partnership model with pre-existing maternity services in the area.

Impact of a continuing professional development intervention on midwifery academics’ awareness of cultural safety

Background

Cultural safety in higher education learning and teaching environments is paramount to positive educational outcomes for Aboriginal and/or Torres Strait Islander (hereafter called First Peoples) students. There is a lack of research evaluating the impact of continuing professional development on midwifery academics' awareness of cultural safety.