Part I. The Relatuhedron: shaping and shapes of relationships
1. The Harm Caused to Indigenous People
2. The journey on Indigenous health research
3. Two Eyed Seeing and Multiperspectives of knowledge
4. De-colonialism and Indigeneity
5. Preliminary Movements
6. Complex and simplex
7. The relatuhedron as a knowledge tool
8. Health Research and Indigenous Community Knowledge
9. Health Epistemology(ies) and Social Knowledge(s)
10. Hard Science and Soft Science
11. University health education
12. The Mining of Knowledge Shared
13. Data Knowledge and Indigenous Epistemologies
14. Power and Knowledge discursive formation
15. Relatuhedron and Social Grammars
16. What difference does this knowledge make?
Part II. Development
17. Indigenous Ethics of Shared
Knowledge
18. The macro perspective
19. A shared journey of knowledge
20. The experience of questioning as a way for learning
Part III. Knowing-Doing of Pedagomiologies
21. Multiple Ways of Gaining and Sharing Knowledge
22. Unfolding the Richness of Indigenous Knowledge
Part IV. Relatuhedron: What is Different?
23. Multiple perspectives of Relatuhedron
24. Location of new epistemology on health knowledge
Part V. Conclusion of Art-In-Progress
25. Towards a Po-ethics of concepts
26. References
Appendix A
Appendix B
Appendix C
Juan Carlos Rodriguez Camacho, PhD: As a descendent of Chibchas, Caribes, and Choques Indigenous tribes, Dr. Rodriguez was born in the town of Soata (place of the sun’s tillage in the Muisc-cubun the language of the Muiscas). He holds a PhD in Education from Ontario Institute for Studies in Education, University of Toronto, a PhD in Psychology from Commonwealth Open University, an AbD in Experimental Psychology from Complutense University, Spain, a Master from University of Guelph, Ontario Canada and a Bachelor in Psychology from La Sabana University, Bogota Colombia. Dr. Rodriguez has conducted research and research methodology studies with Indigenous communities in Canada and Latin America. He is a rural registered teacher, internationally trained psychologist, and university lecturer. In Canada, he has collaborated with Native Child and Family Services of Toronto, The Ministry of Health and Long-Term Care, the Ministry of Children and Youth Services, the University of Toronto, and McMaster University. Currently he is researching Indigenous ethics of health research and Indigenous education as Assistant Professor at the Mi’kmaq Wolastoqey Centre, Faculty of Education, University of New Brunswick, New Brunswick Canada and Global Indigenous Mental Health with the department of psychology at University Guelph-Humber in Ontario.
This book addresses the process of dealing with tensions between available and required in responding to the needs and Calls to Action expressed by Indigenous communities in Canada and worldwide, where the transformation of current thinking systems is signaled repeatedly as a required condition. Nevertheless, in sciences, health, and mental health research and literature there is an absence of integrative frameworks that facilitate this change. The relatuhedron (relat=relation and hedra=shape), defined as shapes of relationality, arose as a rhizomatic learning tool after six years of experiential process under the practice of the Two Eyed-Seeing perspective proposed by Elder Albert Marshall. As a method, the relatuhedron encourage participants to name the unknown and to open spaces for new tools and concepts, metaphors, and frameworks required to reimagine and produce transformative actions. This new tool emerged from the practice of community and individually based approaches, to promote recovery and mobilize social systems involved in the healing process. A “machine of possibilities,” the relatuhedron is a conversation-action process to embrace the togetherness of socio-political, economic, cultural, and historically complex challenges, imagining and recreating possible worlds while avoiding simplistic solutions and dismantling social inertia. The experience and knowledge gained by constructing a relatuhedron is presented as an invitation to explore the possibilities of a self-craft of relations, mangroves, and social grammars in a co-construction of a house, Wigwam, Long-House, Maloca, or Ue. This book is the story and lessons gained from that journey from the perspective of the author.