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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.

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.

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.

The purpose of this paper is to explore the case studies of communities’ understandings of natural disasters in Aceh Province, Indonesia, where a number of cultures and traditions which belong to the ancestral heritage continue to be used in a more modern context.

This research used a qualitative descriptive research paradigm in which the researcher attempted to describe or construct in-depth interview results for the research objects. The interviews were conducted in six disaster-prone areas in Aceh, i.e. Simeulue, Central Aceh, Aceh Tamiang, Pidie Jaya, North Aceh and dan Pidie. The interviewees were the informants in this research, which included traditional leaders, religious leaders, community leaders, headmen, youth figures and disaster victims. The technique for determining informants was through purposive sampling in which the sample is specified based on the need of the research.

Majority of the people in Aceh, especially those who live in earthquake- and tsunami-prone areas still practice this form of knowledge, as they have already realized that it makes a significant contribution to emergency management. They typically used their traditional knowledge to understand both the nature of local hazards and the risk reduction mechanism related to response mechanisms. In some events, they also used it as an alternative to recovery phase according to past information and experiences. This paper will discuss the contribution of traditional knowledge to emergency management by presenting some specific cases of indigenous stories in Aceh. The stories not only served as an early warning system but also can be used to develop more effective disaster risk reduction programmes to improve community awareness to deal with future threats.

On Simeulue Island, most of the indigenous people already possess the knowledge and value systems inherited through the generations, as a form of local wisdom “called smong” when encountering earthquakes and tsunamis. Beside smong, there is still considerable amount of other similar indigenous knowledge that originated amid traditional people, especially in rural areas, in Aceh. Thus, this paper attempts to identify the knowledge and its representation in the implementation of disaster mitigation efforts in Aceh.

The purpose of this paper is to investigate the potential or actual role of rural libraries in preserving indigenous knowledge (IK) of the rural residents in South Khorasan province.

The study, based on a qualitative research, was carried out by employing the grounded theory method. Data were collected by semi-structured interviews from the research sample population which included 20 rural males, 10 rural females, 8 librarians and 3 well-informed regional IK specialists. The validity of the research was confirmed by peer evaluation, compounded by detailed thorough explanations and external reviewers’ reaffirmations.

The rural residents of the South Khorasan villages across the province, after having realized the vitality of carrying out this project, were fully motivated and cooperative to provide indigenous knowledge. On the basis of the results from the rural libraries, due to being the solitary knowledge center in the area, these libraries could actively participate in preserving the knowledge and contribute toward the documentation of the indigenous knowledge. This required motivating librarians and increasing their professional, technical, research and verbal skills. The results of the study indicated that, even if the rural libraries of the South Khorasan province did not participate in documentation, preservation, and promotion of the IK and opt for the present form of non-participation, due to their inherent nature, they could become a focal point and play an indispensable role in achieving the objectives by aiding and leading the process at country level and become a focal point for the new generations of rural inhabitants to enlighten themselves and become fully aware of the value of the ancestral knowledge.

Hitherto, none of the researchers in Iran has covered the role of the libraries in general and rural libraries in particular in preserving the indigenous knowledge.

This study aims to evaluate the contributions of agritourism towards the local food system (LFS) by studying three small-scale agritourism farms in Brunei. More specifically, it looks at the role of farm agribusinesses and heritagisation efforts of indigenous farmers.

This qualitative study uses semi-structured interviews to collect data. This method is widely seen as more suitable to gain the unexplored perspectives of the agriculture community at the three agritourism farms.

The results suggest that the agritourism farms contribute to mild local food activism through their small-scale production of sustainable food products. Another significant finding affirms that these farms also contribute to preserving ethno-culinary heritage through heritagisation of indigenous food and their ancestral agriculture knowledge. The farms’ involvement in agribusiness and efforts in food heritagisation contributes towards a more sustainable LFS and stimulates the rural area as a reinvigorated space for agritourism transactions.

There are lack of research on the contributions of agritourism towards the LFS, especially in Brunei. This study will provide evidence of the overlooked significance of agribusiness and heritagisation efforts conducted by the local farms.

Exploring the links between resilience, sustainability and entrepreneurship from an indigenous perspective means exploring the historic and socio-cultural context out of which a community originates. From this perspective, informed insight into a community’s ability to adapt and to transform without major structural collapse when confronted with exogenous challenges or crises can be gained. This paper explores the interplay between resilience and entrepreneurship in a New Zealand indigenous setting.

The authors provide a theoretical and case study approach, exploring four intersecting leadership roles, their guiding value system and application at a micro kin family level through a tourism venture and at a macro kin tribal level through an urban land development venture.

The findings demonstrate the importance of historical precedent and socio-cultural values in shaping the leadership matrix that addresses exogenous challenges and crises in an entrepreneurship context.

The research is limited to New Zealand, but the findings have synergies with other indigenous entrepreneurship elsewhere. Further cross-cultural research in this field includes examining the interplay between rights and duties within indigenous communities as contributing facets to indigenous resilience and entrepreneurship.

This research is a contribution to theory and to indigenous community entrepreneurship in demonstrating what values and behaviours are assistive in confronting shocks, crises and challenges. Its originality is in the multi-disciplinary approach, combining economic and social anthropological, indigenous and non-indigenous perspectives. The originality of this paper also includes an analysis of contexts that appear to fall outside contemporary entrepreneurship, but are in fact directly linked.

This paper aims to expose the violence intrinsic to globalization and to suggest a conceptual and practical domain focused on arresting and preventing the structural violence of globalization.

The paper integrates theory, scholarly literature and the author’s fieldwork analyzed through solidarity and liberationist methodologies.

The paper shows that severe, violent and irreparable destruction of formerly thriving and sustainable cultures and communities around the globe is an inherent component of globalization; current notions of “development” and “poverty” provide ideological cover for such destruction; a wide range of mainstream institutions and organizations (including governments, trade and financial institutions and national and multinational corporations) benefit from the destruction and collude in these dynamics, while a passive majority participates through its silence and consumptive lifestyle; and to arrest these dynamics requires awareness of the structural violence of development and globalization, and that those of us living in currently unsustainable societies commit both to re-localize our effects to our own communities and to change the operating rules of the global system.

This paper offers analysis, perspectives and practical considerations toward transformations essential to ending the structural violence of globalization, while inviting broad-based solidarity for further advancements.

Bridging global and local realities, the paper exposes systematic large-scale structural violence endemic to globalization, “development”, mainstream ideas about poverty and practices of “poverty reduction”. The paper identifies some fundamental requirements for arresting the structural violence of the global system.

The purpose of this paper is to provide an overview of the potentialities offered by a historical approach by addressing its scientific and societal issues as well as its opportunities at the scale of different continents and cultural areas. The authors then show the major role played by traditional societies and indigenous peoples in preserving and transmitting a culture of risk which today is threatened by an unprecedented memory break resulting from the process of globalization. Finally, the authors present two concrete examples of projects aiming to use historical lessons learned to reduce the vulnerability of local communities.

Historical documentation provides a series of very varied archives, voluminous and geographically scattered. Several types of series will be studied. Besides the written archives, the authors shall also realize an inventory of all the elements of the cultural heritage and the memory evoking the risks and the vulnerabilities.

This study shows how forgetting past disasters has contributed to increasing the vulnerability of the modern societies and building a “society of risk.” Paradoxically, industrialization and the era of the engineer opposed “pre-modern” societies to so-called “modern” societies. In this way, ancestral knowledge and strategies have often been despised in favor of hard defense works whose limits are now being measured after the recent disasters. On the other hand, the paper promotes a different model combining both engineering and local historical/cultural knowledge in order to design a more sustainable and applicable strategy.

The authors show the major role played by traditional societies and indigenous peoples in preserving and transmitting a culture of risk which today is threatened by an unprecedented memory break resulting from the process of globalization.