Search results

In an age when computer science largely shapes the engagement of widely diverse populations with the world, the majority of computing professions are dominated by males, primarily of European descent. This monolithic group exhibits hubris that needs to be mitigated by drawing upon diverse points of view. This chapter examines computer science production and its contribution to global climate change through e-waste, water usage, and technophilia. Examining Indigenous epistemologies and intersectional theory to address race, class, and gender issues in relation to global climate change, the chapter advocates for broadening computer science education as a culturally sustaining (Paris, D. (2012). Culturally sustaining pedagogy: A needed change in stance, terminology, and practice. Educational Researcher, 41(3), 93–97; Paris, D., & Alim, H. S. (2014). What are we seeking to sustain through culturally sustaining pedagogy? A loving critique forward. Harvard Educational Review, 84(1), 85–100) and revitalizing (McCarty & Lee, 2014) approach to nurturing a social and environmentally responsible movement in computer science education.

The preservation and disappearance of indigenous people’s traditional knowledge system, under mainstream social culture immersion and fusion, have presented a dynamic and changing acculturation interactive relationship impacting Truku women’s health concepts. Thus, the purpose of this paper is to explore how the traditional Gaya knowledge system and mainstream culture confinement care model affect the beliefs and behaviours of postpartum self-care amongst contemporary Truku women.

An ethnographic semi-structured method, based on cultural care factors and the Leininger Sunrise Model, was conducted to interview 17 Truku women with childbearning experience in eastern Taiwan. As data were collected, UDIST Vivo 11.0 software was applied for analysis.

Amongst the three knowledge system categories, namely, traditional, mainstream and reconstruction, the traditional knowledge system, including Gaya norms, provides the overall cultural value of a Truku family. While taboo is inherited through the experience of the elders, the mainstream knowledge system favours the Han. However, the reconstruction knowledge system highlights the “functional” response strategies based on Truku women’s comfort and conveniences.

Limited relevant studies have focused on the health and postpartum self-care knowledge of ethnic Truku women in Taiwan. The results are expected to provide clinical medical personnel with a reference and strengthen cultural sensitivity and the ability to implement the cultural congruency care of postpartum indigenous women in Taiwan.

The indigenous peoples of the Philippines have had to struggle against historical injustices for centuries. They fought against colonization and the subjugation of their cultures and ways of life. Over the decades, their next generations are confronted with exclusion, discrimination, and encroachments on their ancestral domains which have resulted in social and economic disadvantages. An obvious case in point is the lack of sympathetic and affirmative policy directives for the culture-based education of indigenous children and youth. This paper reflects on the policy development processes undertaken to institutionalize inclusion and social justice in indigenous peoples education policies within the K to 12 Basic Education Program. Using the method of narrative inquiry, the stories of reform are told from the point of view of those who facilitated the crafting of these policies. Three narratives demonstrate that contextualized and empowering education strategies and processes transform not only policy but also the policy makers.

Teams in organizations have weekly – or even daily – meetings to exchange information, generate ideas, solve problems, and make decisions. Yet, many team meetings are described as ineffective by the participants, due to either their design or dysfunctional communication practices within the meeting. To gain new insights into addressing these issues, this chapter goes back deep in history and discusses the origins and functions of group meetings. Building upon evolutionary theories of human behavior, the authors examine the evolutionary significance of meetings and the ways in which they were adaptive for our human ancestors. Drawing from this evolutionary perspective, we then compare meetings in ancestral times with their modern-day counterparts. Using evidence from (a) ethnographic studies of small-scale societies that model ancestral group life and (b) organizational and team science, we contrast the typical workplace meeting with its ancient counterpart. In this review of ancient and modern meetings, we identify meeting characteristics that have been maintained through time as well as those that are unique/new in the modern time. In doing so, we inspect to what extent meeting practices in ancestral environments are aligned or at odds with meeting practices in contemporary organizations (the notion of mismatch). From these similarities and differences, we derive novel theoretical insights for the study of workplace meetings as well as suggestions for improving contemporary meeting practice. We also include a series of testable propositions that can inform future research on team meetings in organizations.

Research in the field of indigenous value chains is limited in theory and empirical research. The purpose of this paper is to interpret values that may inform a new approach to considering value chains from New Zealand Maori kin community contexts.

The paper derives from research that develops Indigenous research methods on positionality. By extending the “included researcher” (Kawharu, 2016) role, the research recognises the opportunity of being genealogically connected to one of the communities, which may enable “deep dive research” relatively easily. Yet practical implications of research also obligate researchers beyond contractual terms to fulfil community aspirations in innovation.

Research findings show that a kin community micro-economy value chain may not be a lineal, progressive sequence of value from supplier to consumer as in Porter’s (1985) conceptualisation of value chains, but may instead be a cyclical system and highly consumer-driven. Research shows that there is strong community desire to connect lands and resources of homelands with descendant consumers wherever they live and reconnect consumers back again to supply sources. Mechanisms enabling this chain include returning food scraps to small community suppliers for composting, or consumers participating in community working bees, harvesting days and the like.

The model may have implications and applicability internationally among indigenous communities who are similarly interested in socio-economic growth and enterprise development.

The apper’s originality, therefore, derives from addressing a research gap, showing that indigenous values may provide a new approach to conceptualising value chains and developing them in practice.

Compared to other areas in China, Chaoshan region in Guangdong province has a more developed clan system set within a rural landscape. This paper aims to explore the relationship between the social structure (family–clan) and spatial form (housing settlement) of clan-organized rural China to understand the spatial form represented by “family and clan.”

By examining Dongli village and Huayao village, this paper outlines the typical path of spatial representation: dwelling of individual’s core family → mansion of the big family → settlement of a single clan → co-settlement of several clans. Moreover, it identifies three critical elements of the spatial representation: prototype (the spatial representation of the etiquette system); order (a hierarchical space set by the patriarchal system); and boundary (constructed on both physical and mental facts).

All elements indicate that descendants of migrants from the North maintain their self-identity and discipline clan members by planning the ideal space.

The findings contribute to the ongoing discussions regarding how local cultural and historical experiences can influence renewed designs of traditional settlement areas (Aksulu and Eryildiz, 2003) and how digital means can facilitate updating designs of traditional buildings (Han et al., 2017). Such planning and design should involve greater public participation, considering the impact on residents’ daily lives (Pandya, 2005).

This paper contributes to the understanding of the relationship between cultural values and the spatial form of residential settlements in Chinese history.

De/uncolonizing educational visions in the context of insistent and persistent ecological violence is an urgent task, one requiring profound shifts in thinking, being and knowing. Meraki is a Greek word denoting something done or undertaken with all of one's soul. Metanoia is also a Greek word signifying a deep shift in one's way of life resulting from a profound change of heart and worldview. Metis is a figure in Greek mythology known for wisdom and deep thought, but the word has also been used to mean a deeper spiritual awareness or consciousness. This chapter, written by a Greek educator on Turtle Island, explores the imaginaries of ancient Greek ways of knowing with her responsibilities to support decolonizing processes in the place in which she now lives. The author identifies the process of regeneration, of replacing or restoring damaged or missing dimensions of life as a call to which our educational systems must respond. Regeneration is synonymous with rebuilding, restoration, rehabilitation, revival, rebirth, redemption, renewal, recovery, and reconstruction. Her recognition that metanoia (a profound transformative shift) resulting in regeneration done with meraki (soul) and grounded in metis (wisdom and spiritual knowing) forms the basis of her revisioning of schooling and community. In reclaiming hidden structures of Greek wisdom, the author dives below the often incomplete frames of “western” ways of knowing and discourses to redeem deeper ontological frequencies hidden beneath the surface, joining these in constellation with other de/uncolonizing discourses and movements to redeem a “wholeness of being” that must be regenerated for planetary survival. This chapter traces a vision for leadership that reclaims the depth of Spirit and soul that are the basis upon which we can heal the traumas of the legacies of fragmentation, division and violence and remake/regenerate our educational systems.

The purpose of this study is to illustrate the process of emotional work undertaken by Chinese Americans who independently visit their ancestral land without joining organized tours to define who they are and where they belong.

A qualitative approach was chosen, as few studies have investigated the experiences of individual roots tourists. Face-to-face, in-depth individual interviews were conducted with 25 Chinese American roots tourists. To analyze the data, a cross-case approach was used.

The interview narratives revealed that the interviewees have mixed feelings about being identified as Americans while they also made negative remarks about being identified as local Chinese. The close interaction with the locals emphasized, rather than blurred, the differences in language, political loyalty and economic status between the diaspora and local residents. The results show that Chinese Americans draw a clear boundary between themselves as “we” and locals as “they”.

This study explores the experiences of roots tourists who visit their ancestral land without joining an organized tour. This is a focus that has been lacking in the literature because past studies of roots tourism, particularly among second- and later-generation of immigrants, have predominantly focused on the experiences of those who join group tours to visit their ancestral country. The findings showed that similar to organized roots tourists, independent roots tourists experienced intense “emotional labor” in negotiating and making sense of competing identities, indicating that the social boundaries between the diaspora and local residents are enmeshed in their daily lives. This finding adds important knowledge to the literature on the tourism experiences of the diaspora, a growing segment of visiting friends and relatives market.