Trumping the Devil!

African spiritualities are hardly static or unchanging. They are dynamic and constantly in flux. African spiritualities are usually not thought out in the agora of desk theology but lived out in the spiritual marketplace, imbuing every life facet in ways that cannot be separated from quotidian, mundane thought. How do African spiritualities contrast with other social dimensions of spirituality? This chapter explores African spiritualities as spiritualities of the marketplace, concerned with the pursuit of cosmic balance, harmony, and human flourishing via a matrix of worldviews and ritual praxis. Through exploring the diversity of African spirituality and cosmologies: the forms, meanings, and expressions that link them, I demonstrate how and to what extent the religious, moral values and imaginaries pervading indigenous worldviews in Africa and the African diaspora are continually contested and negotiated.

Waiora: the importance of Indigenous worldviews and spirituality to inspire and inform Planetary Health Promotion in the Anthropocene

We now live in a new geological age, the Anthropocene – the age of humans – the start of which coincides with the founding of the International Union for Health Promotion and Education (IUHPE) 70 years ago. In this article, we address the fundamental challenge facing health promotion in its next 70 years, which takes us almost to 2100: how do we achieve planetary health? We begin with a brief overview of the massive and rapid global ecological changes we face, the social, economic and technological driving forces behind those changes, and their health implications. At the heart of these driving forces lie a set of core values that are incompatible with planetary health. Central to our argument is the need for a new set of values, which heed and privilege the wisdom of Indigenous worldviews, as well as a renewed sense of spirituality that can re-establish a reverence for nature. We propose an Indigenous-informed framing to inspire and inform what we call planetary health promotion so that, as the United Nations Secretary General wrote recently, we can make peace with nature.

Decolonising the Marketing Academy: An Indigenous Māori Perspective on Engagement, Methodologies and Practices

In a context where the marketing discipline and its institutions has no choice but to face up to its embeddedness in social issues it is therefore important and timely to consider how marketing in colonial states – in which indigenous lands were/are appropriated, cultures systematically discriminated against, and identities, language and generations stolen – acknowledges its past and confront its future. This essay calls for the understanding and incorporation of indigenous knowledges and worldviews. It further asks for considerations of cultural control, nonappropriation and participatory approaches in marketing. Acknowledging that a university or business school is sited on indigenous lands, or opening a meeting with greetings or formal introductions are relevant, but they become little more than indigenous tokenism unless they are part of a wider journey of change and understanding. Any incorporation of indigenous worldviews into marketing education and research must be cognisant of the potential for exploitation.

The Deshkan Ziibi Conservation Impact Bond Project: On Conservation Finance, Decolonization, and Community-Based Participatory Research

The Deshkan Ziibi Conservation Impact Bond (CIB) model was developed in Canada as a novel approach to conservation finance building on components of existing conservation funding models. The CIB model responds to the urgent need for piloting reconciliatory and cross-cultural ways of collaborating with Indigenous communities to diversify investment partnerships and redirect capital to conservation efforts that promote the regeneration of land and reciprocal and respectful relationships in southern Ontario. The CIB is a financial instrument that facilitates cross-cultural collaboration by providing a common goal amongst a diverse set of sectors, partners, and worldviews to promote healthy landscapes and empower relationships between people and ecosystems. By leveraging financial incentives, this model aims to engage partners who may not have otherwise been attracted to conservation efforts. By tying financial returns to impact metrics of holistic landscape health that incorporate Indigenous worldviews and values of nature, this innovative instrument seeks to contribute towards shifting the conservation finance paradigm more broadly by engaging in the ongoing process of decolonizing the financialization of nature.

Indigenous Economic Development

Indigenous economic development is a distinctive activity that operates at the intersection of social and economic development and entrepreneurship wherein economic and entrepreneurial activities are moderated by a community’s particular social, cultural, environmental, and economic values and by access to resources contained within or proximate to their traditional territories. As Indigenous peoples act on their inherent rights and assert their sovereignty in the judicial courts, the political arena, the economic arena, and in the court of public opinion, a deeper understanding of the issues regarding Indigenous Worldviews, Indigenous Rights and Relations, Sovereignty, Self-Determination, and Self-Governance, the interplay between Indigenous and Political Economy, Sociopolitical Development, Sustainable Development, Indigenous Enterprise, Leadership and Management, Health and Well-being, as well as methods and approaches is needed to support, strengthen, and increase Indigenous economic development, self-determination, and sovereignty.

Kaupapa Māori in New Zealand Public Libraries

<p>It is nearly two decades since Tui MacDonald first studied the experience of Māori in New Zealand libraries. Since then libraries have seen many changes and embraced challenging initiatives in creating public spaces which reflect much of the biculturalism of New Zealand society. Bilingual signage has been erected, awareness and obligations to the Treaty are generally better accepted and understood, and Te Rōpū Whakahau has helped to ensure there is a growing professional Māori presence in our libraries. But is that enough? Should biculturalism not be aiming to integrate Māori values and concepts in the ideals of the organisation? Should biculturalism not reflect an equal representation of both the Pākehā (non-Māori) and the Māori worldview in the way information is organised, customers are greeted and activities are carried out in the library? This research project explores the deeper commitments to biculturalism by examining the extent to which kaupapa Māori, or Māori knowledge frameworks, value systems, and a Māori worldview form part of a wider bicultural strategy within public libraries in Aotearoa. The study highlights the bicultural achievements being made in public libraries as well as exploring the evolutionary and transformative challenges which lie ahead for the sector in striving towards an epistemological and cultural balance. Data for this research was collected using a qualitative approach involving semi-structured interviews with a selection of library leaders chosen from a purposive sample of public library services in New Zealand. The findings suggest a degree of inconsistency around the integration and understanding of kaupapa Māori concepts and practice, depending on location and demographic. They indicate that while there are personal, organisational and resource barriers to fully incorporating a kaupapa Māori, including a lack of Māori seniority within the industry, these limitations stem from political and historical roots which relate to colonialism in Aotearoa and the commitment to, and interpretation of, the Treaty of Waitangi. The results also reveal an aspiration for advancing the bicultural agenda and for exploring new paradigms for reshaping European designed public libraries in ways which integrate indigenous worldviews. As a contribution to the library and information sector body of knowledge, the subject has significance not only within New Zealand but globally, particularly in relation to the incorporation of indigenous worldviews in library design, development and delivery. Opportunities for further research include exploring Māori representation in public library management, options for altering library classification systems and collection arrangements to integrate indigenous worldviews and staff experiences of kaupapa Māori.</p>

Kaupapa Māori in New Zealand Public Libraries

<p>It is nearly two decades since Tui MacDonald first studied the experience of Māori in New Zealand libraries. Since then libraries have seen many changes and embraced challenging initiatives in creating public spaces which reflect much of the biculturalism of New Zealand society. Bilingual signage has been erected, awareness and obligations to the Treaty are generally better accepted and understood, and Te Rōpū Whakahau has helped to ensure there is a growing professional Māori presence in our libraries. But is that enough? Should biculturalism not be aiming to integrate Māori values and concepts in the ideals of the organisation? Should biculturalism not reflect an equal representation of both the Pākehā (non-Māori) and the Māori worldview in the way information is organised, customers are greeted and activities are carried out in the library? This research project explores the deeper commitments to biculturalism by examining the extent to which kaupapa Māori, or Māori knowledge frameworks, value systems, and a Māori worldview form part of a wider bicultural strategy within public libraries in Aotearoa. The study highlights the bicultural achievements being made in public libraries as well as exploring the evolutionary and transformative challenges which lie ahead for the sector in striving towards an epistemological and cultural balance. Data for this research was collected using a qualitative approach involving semi-structured interviews with a selection of library leaders chosen from a purposive sample of public library services in New Zealand. The findings suggest a degree of inconsistency around the integration and understanding of kaupapa Māori concepts and practice, depending on location and demographic. They indicate that while there are personal, organisational and resource barriers to fully incorporating a kaupapa Māori, including a lack of Māori seniority within the industry, these limitations stem from political and historical roots which relate to colonialism in Aotearoa and the commitment to, and interpretation of, the Treaty of Waitangi. The results also reveal an aspiration for advancing the bicultural agenda and for exploring new paradigms for reshaping European designed public libraries in ways which integrate indigenous worldviews. As a contribution to the library and information sector body of knowledge, the subject has significance not only within New Zealand but globally, particularly in relation to the incorporation of indigenous worldviews in library design, development and delivery. Opportunities for further research include exploring Māori representation in public library management, options for altering library classification systems and collection arrangements to integrate indigenous worldviews and staff experiences of kaupapa Māori.</p>

Interprofessional Ethics

The social work, health and human services sectors employ a variety of professionals to provide care to people. There is an increasing need for practitioners to be skilled in ethical decision making as the professional practice context becomes more complex and concerned with risk management. Interprofessional Ethics explores the ethical frameworks, policies and procedures of professional practice for multidisciplinary teams in health, government and community-based workplaces. The second edition includes content on criminology, environmental practice, youth work practice, the intersection of law and ethics, and cultural content, including non-Western philosophies and Indigenous worldviews. New 'Through the eyes of a practitioner' boxes provide insight into the professional experiences of practitioners in the field, while reflection points and links to further readings encourage students to think critically about the content. Interprofessional Ethics encourages readers to better understand the perspectives, approaches and values of others, preparing them to work within collaborative teams.

Co-Creating a “Sustainable New Normal” for Social Work and Beyond: Embracing an Ecosocial Worldview

We have an opportunity to help shape new systems and structures that redress injustices and course correct us for a trajectory that is infinitely better than the one on which we are now set. We can co-create a sustainable new normal, intentionally and mindfully, alongside those who are most impacted by factors of oppression, exacerbated by the COVID-19 pandemic. Such a new trajectory would mitigate both the unintentional harm and blatant atrocities done to people and our ecosystem, as well as heal and promote holistic, mutual well-being. Since the dawn of the profession, many social workers have practiced using an expanded understanding of the person–environment framework (i.e., social, political, economic, and environmental) and have drawn upon Indigenous worldviews. However, our current mainstream professional models are entrenched in the growth ideology, which perpetuates the very injustices that we seek to eliminate. Therefore, we need to embrace an ecosocial worldview, shifting conversations and actions towards alternative approaches and establish new policies and practices. In order to equip the profession to meet these roles and responsibilities and address these interwoven injustices, we highlight examples of real, successful alternatives implemented across the globe and pose considerations for re-envisioning and co-creating a sustainable new normal, for the profession and beyond.

“A Sense of Seal” in Greenland: Kalaallit Seal Pluralities and Anti-Sealing Contentions

This article questions the conceptual terms upon which Inuit hunting practices are deemed acceptable in current international seal regimes. Specifically, the article examines how Kalaallit–seal relations in Greenland unsettle Euro-American seal regimes. It argues that the current narratives of Inuit seal hunting as a “sustainable, subsistence” practice (e.g., European Commission 2016) risk coopting Indigenous worldviews to suit Western interpretations. While narratives of sustainability and subsistence may soothe European anti-sealing sentiments, they may not resonate with Inuit knowledges and practices. By engaging with fieldwork interviews with hunters in Greenland, this article suggests that Kalaallit ways of sensing, knowing, and engaging with seals reflect reciprocal, as well as complex, human–animal relations. Utilizing Métis/otipemisiw scholar Zoe Todd’s analytical framework of “fish pluralities” (2014), the article considers how seals may exist in Greenland in a “plurality of ways” that extend beyond a simple needs-based use of a natural resource