Constitutional Provision in Protecting and Managing Indigenous Knowledge Systems

Methodologically, this study aligns with the analytical philosophy and the indigenous standpoint and cultural interface theory. This study found that the education system itself is contaminated with colonial legacy and historical ontology of ‘State'. The recommendations are the participation of indigenous people in deciding their education and making curricula. Although the location of this study is remote and rural, this phenomenon occurs in many countries. Therefore, this research would contribute to efforts in this regard over the world to merge humanity.

Rethinking Māori academic development in New Zealand universities

<p>Indigenous scholars have called for a rethinking of the cultural interface of Indigenous people within the academy. For Māori academics, their culture often has a significant impact on their work, career goals and academic development requirements, yet the academic development literature is largely silent on the needs of Māori academics. Thus, the views of Māori academics could be better reflected in the scholarship and practice of academic developers. This thesis explores the realities of Māori academic staff in New Zealand universities. It presents a literature review about the experiences and preferences of Māori and other Indigenous academics. It also shares three case studies involving seven participants from two different New Zealand universities. The interviews for the case studies were conducted in accordance with kaupapa Māori methodology and using interpretative phenomenological analysis. In addition, this thesis proposes an integrated framework for conceptualising and delivering culturally relevant academic development to Māori academics. Entitled Te Kōtuinga Mātauranga: A Māori Academic Development Framework, it highlights four dimensions that emerged from the case studies and literature as key to Māori academic development: tuakiritanga (identity), pūkengatanga (skills and knowledge), whanaungatanga (relationships) and tikanga (values and practices). It also reflects the holistic nature of Māori academic work and the demand for individual and collective academic development opportunities. The visual portrayal of the framework draws on the traditional Māori weaving style of tāniko. The woven motif serves as a metaphor for both the interconnectedness of the Māori academic development framework and the importance of understanding academic development from an Indigenous viewpoint. Ultimately, this thesis calls for a rethinking of how academic development can be theorised and delivered to centre the cultural aspirations, preferences and practices of Māori academics, and encourages academic developers to be more inclusive in their practice.</p>

Rethinking Māori academic development in New Zealand universities

<p>Indigenous scholars have called for a rethinking of the cultural interface of Indigenous people within the academy. For Māori academics, their culture often has a significant impact on their work, career goals and academic development requirements, yet the academic development literature is largely silent on the needs of Māori academics. Thus, the views of Māori academics could be better reflected in the scholarship and practice of academic developers. This thesis explores the realities of Māori academic staff in New Zealand universities. It presents a literature review about the experiences and preferences of Māori and other Indigenous academics. It also shares three case studies involving seven participants from two different New Zealand universities. The interviews for the case studies were conducted in accordance with kaupapa Māori methodology and using interpretative phenomenological analysis. In addition, this thesis proposes an integrated framework for conceptualising and delivering culturally relevant academic development to Māori academics. Entitled Te Kōtuinga Mātauranga: A Māori Academic Development Framework, it highlights four dimensions that emerged from the case studies and literature as key to Māori academic development: tuakiritanga (identity), pūkengatanga (skills and knowledge), whanaungatanga (relationships) and tikanga (values and practices). It also reflects the holistic nature of Māori academic work and the demand for individual and collective academic development opportunities. The visual portrayal of the framework draws on the traditional Māori weaving style of tāniko. The woven motif serves as a metaphor for both the interconnectedness of the Māori academic development framework and the importance of understanding academic development from an Indigenous viewpoint. Ultimately, this thesis calls for a rethinking of how academic development can be theorised and delivered to centre the cultural aspirations, preferences and practices of Māori academics, and encourages academic developers to be more inclusive in their practice.</p>

Evidences in resemblance of archaeological structures of Kesariya and Borobudur Stupa

India’s cultural interface with southeast Asia started around the beginning of Christian era with the discovery of monsoon which traverses a fixed path or direction with remarkably predictable timing or annual cycle thereby generating confidence of safe and convenient maritime trade from the west as well as east Indian coast. This article is aimed to seek the connections and relation between India and Indonesia through deep observations and comparison to the Kesariya (India) and Borobudur (Indonesia). Using Ethnology approaches some evidences has been found

Response-ability Revisited: Towards Re(con)figuring Scientific Literacy

The purpose of this chapter is to revisit and expand upon the concept of response-ability, shifting from the deconstructive homework of previous chapters to working towards a reconstructive response which renders science education more hospitable towards Indigenous science to-come. Braiding in the work of Torres Strait Islander scholar Martin Nakata’s theorizing of the cultural interface, which accounts for the ways in which hybridity between ways-of-knowing-in-being are unequal, problematic, and yet rife with possibility, this response takes the form of re(con)figuring scientific literacy. In four movements, this response: a) identifies scientific literacy as a central yet uncertain concept whose critical inhabitation is ripe for other meanings and enactments; b) explores Karen Barad’s subversion of scientific literacy as agential literacy as a productive location to rework the connectivity towards IWLN and TEK; c), utilizes agential literacy as proximal (yet differing) relation to bring in Gregory Cajete’s conception of Indigenous science as ecologies of relationships; and d) explores the generative points of resonance between agential literacy and ecologies of relationships. The chapter concludes with a cautionary note on points of convergence and points of divergence, wherein the proximal relation between agential literacy and ecologies of relationships is productively troubled.

Embodied Indigenous knowledges protecting and privileging Indigenous peoples' ways of knowing, being and doing in undergraduate nursing education

In the era of Indigenising the academy, health disciplines like nursing are required to teach Indigenous peoples' health, history and culture in their undergraduate programmes in order to meet national accreditation standards. This inclusion of Indigenous peoples' perspectives within nursing education towards registration thus qualifies respective Indigenous perspectives as legitimate parts of the Australian nursing profession's scope of practice, which may sound like a reason to celebrate. However, caution should be exercised. Indigenous and Western knowledge systems are incommensurable. The practice of defining Indigenous perspectives for placements within curricula could be likened to extractive colonialism. Thus, the commodifying of Indigenous perspectives in creating competitive education products is problematic. As a Meriam and Wuthathi man who grew up in the Zenadth Kes (Torres Straits) now living and working on Turrbul and Yuggera country, and as a nurse academic, being immersed in this space of contentions is my reality. In order to enhance the education preparation of nursing students I teach, while simultaneously protect my embodied Indigenous knowledges and the Indigenous perspectives included in the curricula I teach, I privilege Indigenous ways of knowing, being and doing in my teaching practice. This yarn is about my experience in this cultural interface.