Document (#39187)

Author

Metoyer, C.A.
Doyle, A.M.

Title

Introduction to a speicial issue on "Indigenous Knowledge Organization"

Source

Cataloging and classification quarterly. 53(2015) no.5/6, S.475-478

Year

2015

Content

Vgl.: 10.1080/01639374.2015.1027984.

Footnote

"How we long to find the right words to introduce you and stir your enthusiasm for this special issue of Cataloging & Classification Quarterly--Indigenous Knowledge Organization. In these articles, we will share with you the inherent beauty in how and why Indigenous people express and fulfill their desire to learn, preserve, organize, and share knowledge. This knowledge is embedded in stories that find expression and location in libraries, archives, and museums. If we explore the situation today, we find that there have been tremendous advancements in knowledge and an unforeseeable proliferation of information. No one can grasp or master it all. This explosion often leads to a sense of fragmentation. On a fundamental level, as human beings, we yearn to understand all this. Where does the knowledge come from? Is there an inherent order to it? How do all the pieces of knowledge fit together? And what is their purpose? We propose that these are questions of philosophy, which Indigenous people have addressed. The articles in this issue range from explicit discussions of Indigenous philosophies to application of such in library, archives, and museums settings. The narratives are compelling. They are first and foremost Indigenous stories fundamentally grounded in a sense of "place" that is endemic to, and inseparable from, indigeneity. If "place" is the luminous web that holds everything "in place," it is good to introduce you to the three places that frame this issue: New Zealand, Canada, and the United States. We begin our journey in New Zealand. In "Ka Po, Ka Ao, Ka Awatea: The Interface between Epistemology and Maori Subject Headings," Lilley analyzes Maori subject headings (Nga Upoko Tukutuku) in the context of Maori philosophy. He argues that the underlying knowledge framework is based on a hierarchy of relationships that emanates from the natural order and that is critical to the understanding of Maori epistemology.
Complementary to Lilley's analysis, Bardenheier, Wilkinson, and Dale report on the application of both Nga Upoko Tukutuku and Nga Kete Korero, a second framework, to a collection of language material at the University of Auckland, New Zealand. This additional framework was designed to facilitate structured literacy development through assigned reading levels. In addition to the challenges presented in developing and assigning Maori subject headings, digitization presents another set of considerations in the study of Indigenous knowledge organization. The article entitled "He Matapihi Ma Mua, Mo Muri: The Ethics, Processes, and Procedures Associated with the Digitization of Indigenous Knowledge--The Pei Jones Collection" examines the digitization of the manuscripts and other materials in the collection of Dr. Pei Te Hurinui Jones, a prominent Maori scholar. The authors (Whaanga, Bainbridge, Anderson, Scrivener, Cader, Roa, and Keegan) describe the ethical considerations and cultural protocols that inform decision making in proper digitization practices. Cultural centers in Canada are studying Indigenous knowledge systems and generating innovative scholarship, leading to revisions and amplifications. Brian Deer, Kahnawake librarian, developed a classification system based on an Indigenous philosophy. Using a case study approach, Cherry and Mukunda explore the depth and flexibility of the Brian Deer classification system evidenced in a new revision applied at the Union of British Columbia Indian Chiefs Resource Center. In a second case study, this time in a small Aboriginal library, Swanson discusses the value, merits, and challenges of adopting the Brian Deer Classification System at the Aanischaaukamikw Cree Cultural Institute in Quebec.
A group of Indigenous seniors, living in Toronto, considered how a collection of handcrafted objects could be used to evoke memory and foster meaning-making in a community setting. In "To Every Artifact Its Voice: Creating Surrogates for Hand-Crafted Indigenous Objects" Howarth and Knight examine the possibilities that stem from traditional approaches to representing and organizing artifacts. Within Canada, the interest in Indigenous knowledge organization is evident in libraries, archives, as well as other types of community institutional settings. A particularly powerful challenge is faced by the National Research Centre through its mandate to apply metadata resulting from the Truth and Reconciliation Commission. A description of the National Research Centre's "living archives" is presented by Lougheed, Moran, and Callison. Their article, "Reconciliation through Description: Using Metadata to Realize the Vision of the National Research Centre for Truth and Reconciliation," emphasizes the importance of including Indigenous people in organizing knowledge in a "living archive." And finally from Canada, the Nunavut Libraries Online consortium and Translation Bureau in Nunavut have partnered to address the challenge of organizing multilingual collections. There are three official languages in Nunavut: Inuit (Inuktitut/Inuinnaqtun), English, and French. In her discussion of Nunavut libraries, Rigby examines the shared cataloging practices that have resulted in a common vocabulary for creating bibliographic records.
Let's journey to Great Turtle Island, for some of us, the real first name of the United States. Developing a controlled vocabulary by selecting terms and relationships that reflect Native American philosophies is the challenge that precipitated the Mashantucket Pequot Thesaurus of American Indian Terminology Project. Littletree and Metoyer examine the theoretical framework, methodology, and conceptual foundations of the Thesaurus in "Knowledge Organization from an Indigenous Perspective: The Mashantucket Pequot Thesaurus of American Indian Terminology Project." Using story as epistemology and pedagogy, the article reveals the movement of the Thesaurus from its conception to its application in the Mashantucket Pequot Museum and Research Center. Turner's study, "Decolonizing Ethnographic Documentation: A Critical History of the Early Museum Catalogs at the Smithsonian's National Museum of Natural History," maps the history of cataloging at the Smithsonian Museum of Natural History. The article uncovers the Eurocentric norms and assumptions of the nineteenth and twentieth centuries that resulted in the lack of Indigenous knowledge in the museum records. As a means of addressing many of the Eurocentric biases, referenced by Turner, and Littletree and Metoyer, Duarte and Belarde-Lewis ("Imagining: Creating Spaces for Indigenous Ontologies") propose imagining as a viable alternative to misrepresentation and misinformation. They contend that imagining, as a decolonizing methodology, may assist theorists and practitioners in their efforts to accurately catalog and classify Indigenous materials in libraries, archives, and museums. These authors argue that an Indigenous community-based approach to knowledge organization may nullify inaccuracies created by misnaming and other mainstream standardization practices.
The foreword and afterword bookend the volume with aspirations for transformation. Linda Tuhiwai Smith, groundbreaking Maori thinker, theorist, and activist, and Ingrid Parent, university librarian and forerunner in raising awareness of Indigenous knowledge revitalization among library institutions, each express their vision for Indigenous knowledge and libraries. Upon reflection, it is evident to those of us in New Zealand, Canada, and the United States that research in Indigenous knowledge organization affords an opportunity for the work itself--the knowledge--to be expressed at a higher level. The level is higher because it strengthens the potential for transforming the work of other Indigenous and non-Indigenous scholars and practitioners. We have this work, our work, which we have shared in this special issue. Now, it will be more meaningful because we have shared it. The theories, philosophies, and practices reported here give voice to the power, significance, and relevance of Indigenous knowledge organization. Enjoy!"

Field

Ethnologie

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