Search results

Embedded in built environment discourse, this chapter examines the traditional knowledge and resilience of the Ngadjuri Nation Peoples through an Elder’s narrative of reconciliation as well as resistance in their subsisting colonial settlement. Removed from ‘Country’ in the 1840s, Ngadjuri Aboriginal community endured colonial industries of open-cut copper mining and large-scale pastoralism as irreparable destruction to their cultural landscapes. European processes in the resources sectors reshaped natural topographies, deconstructing Ngadjuri Songlines and Ancestral Dreaming stories. Burra’s colonial stone buildings of settlement, painstakingly cut and composed from materials of the surrounding ecological terrain, prompted new narratives from Ngadjuri as a way of alleviating scars. Broadly speaking, this chapter aims to show how cultural heritage of two communities is provocatively and conceptually unpacked through the vernacular buildings’ cross-cultural foundations. That is, an under-reported narrative was unwittingly bestowed on the colonial-built forms with hidden meanings that deserve further investigation. This chapter offers a counternarrative to colonial histories revealing Ngadjuri’s methods for reconnecting to Country and culture after generations of disempowerment. It explores how within the materiality of colonial structures, the Ngadjuri entwined their remediated storylines – revealing a data curation that had avoided popular discourse in the galleries, libraries, archives, and museums [GLAM] sector representation. This example implies there are bodies of knowledge in built cultural heritage hidden elsewhere on our Aboriginal Nations and the challenges it presents GLAM in their Indigenisation processes.

This chapter explores the Aboriginal artefacts ‘clapsticks’ as a form of cultural data – a means of disseminating cultural knowledge in the galleries, libraries, archives, and museums [GLAM] sector. How might alternative methods of curation animate clapsticks as active objects that deliver effective knowledge transfer? This research aims to explore and extend current industry practices of the curation of clapsticks, within the existing parameters of technology, spatial capacity, financial support, and governance as part of the operation of the GLAM sector. The research problem, therefore, explores the past limitations of colonial framing of cultural institutions that once hindered the revealing, the disseminating, and the ‘awakening’ of the complexities of knowledge intrinsic to Aboriginal cultural artefacts. Informal communication with Aboriginal community members and academics was critical to providing cultural context as well as personal beliefs and aspirations vital to conceptualising the future of cultural representation. This investigation explores how a cultural centre offers a space and an opportunity to facilitate the clapsticks datasets in its capacity as a performance-focussed building rather than solely an exhibition space or keeping place. This potential represents a shift in thinking around the clapsticks being a lens through which the stories of Aboriginal culture can be disseminated.

Nature’s contribution to people (NCP) is a concept that specifically recognizes the relationship of “humans and the natural environment” similarly to concepts of “cultural landscapes” and consistent to “heritage.” These concepts are essential in incorporating a diverse range of stakeholders from different scales, which is important for policy and practice. The paper aims to review the existing peer-reviewed papers in the Philippines, using meta-analysis and systematic review. We addressed the significant interlinkages that help facilitate the transition and strengthen the correlation of cultural ecosystem services (CES) and NCP in a cultural landscape setting.

To distinguish and support claims for NCP from CES, we conducted a meta-analysis and systematic review based on the 30-existing peer-reviewed articles on the Philippine cultural ES in the lenses of “heritage” and “cultural landscape.”

The results generated a few numbers of the Philippine CES studies, yet it has increased cumulatively year by year consistent with previous international studies. We found that most studies are focused on topics associated with “Indigenous People, Ancestral Domains, Protected Areas/Landscapes, and Indigenous and Local Knowledge” on the linkages concurrently distinguishing NCP to CES, and may signify stronger economic valuation in uncovering the sociocultural dimensions of these scholarships through its relational values in the lenses of cultural landscape and heritage.

The authors limited the search to peer-reviewed journal articles published from online databases and did not consider Philippine University based and local publications to have a systematic review. This is to prevent underestimating the vast amount of CES literature and avoid gray literature that is not peer-reviewed; hence, being able to analyze and produce focused, yet, credible data.

In a generalizing perspective, NCP 1, 6, 8, 12, 13, 15, 16, 17 and 18 have the most realized positive correlations of the reporting categories to the Philippine CES studies. The majority of the context-specific perspective NCP has strong conceptual claims in the existing Philippine CES literature through the studies’ variables aside from NCP 3, 4, 5, 7, 8 and 11 that are still mostly in the nature of generalizing perspective.

In conclusion, our results imply that the previous and existing CES studies in the Philippines harbor more attributes presented by the NCP reporting categories. This is deemed more suitable, and may signify stronger economic valuation in uncovering the sociocultural dimensions of these scholarships through its relational values in the lenses of cultural landscape and heritage.

This chapter came about, after five years of working with the Ngadjuri community on speculative student cultural centre designs. Ideation for those conversations and studio-based interactions, in addition to time and cultural tours spent on Country, revealed a variety of opinions and hopes that exist within the Ngadjuri community for a place to celebrate their cultural heritage. This heritage has an incredible history, and the idea of a cultural centre has been topical since the late Uncle Vince Copley Senior worked with other Ngadjuri community members such as Robert Rigney, on Country and in an advocacy role for Ngadjuri more than 30 years ago. This series of yarnings from a two-part transcription process re-awakens those desires of Elders now passed. The transcriptions are complemented with literature around yarning as a research methodology that delivers current, immediate, and insightful personal thoughts, although only as personal as the lead yarner wishes to share. In addition, the literature contextualises the key themes of which the yarnings divulge. Research has indicated how yarning interactions and interrelationships create a unique dynamic between the researcher and the community members. It is these rich experiences where knowledge is shared in a two-way exchange that is noteworthy for the galleries, libraries, archives, and museums [GLAM] sector. GLAM sector priorities must implement policy to pursue future Indigenisation of their epistemological methods and ontological systems. To address any future data curation of Ngadjuri cultural heritage materials on Country or in GLAM, hearing the personal stories and desires seemed timely and necessary.

Country and cultural heritage are inextricably linked for First Nations peoples. This chapter explores those relationships in the context of repatriating cultural heritage materials back to Country and conceptualising a place for its ‘awakening’ for the Ngadjuri community of Mid-North South Australia. These materials in the context of this book ‘interpreted’ as a form of data curation, requiring potentially unique information systems designs to achieve accessibility, recoverability, and durability in remote communities with limited internet and mobile phone coverage. On the other hand, it is critically important to note, that the processes, challenges and repatriation of culturally sensitive materials and remains, are dependant here on the limitations of language. The reference to the notion of ‘data’ as a descriptor, and an inadequate term on some level, does not, and is not intended to, diminish any of their cultural significance and gravity. These are challenges that are worth the intellectual and technological investment to realise a return to Country for generationally displaced peoples and their cultural property that also needs to make it home.

In this final chapter, we explore the ever-evolving 21st century landscape where ethics drive community development toward resilience and progress. Drawing inspiration from the subheadings mapping our journey, we traverse international case studies spanning Canada, Brazil, Sweden, Kenya, China, Australia, Antarctica, and India. Through these global insights, we uncover the impacts of dynamic forces on communities worldwide, navigating ethical dilemmas and opportunities. We present strategies tailored to diverse continent-specific needs, explore inclusive governance models, and highlight the transformative power of ethical engagement. This journey underscores the vital role of resilience and concludes with a global call to embrace ethical approaches for inclusive community development and a sustainable future.

The purpose of the article is to show the regime of truth in the institutional commissions that have the objective of restoring history by establishing a democratic, equitable, comprehensive, inclusive and fair criterion against the attempts of re-victimization and suppression of memory that Western political and cultural traditions have installed through their mechanisms of power.

Based on the analysis of the cases of Inés Fernández Ortega and Valentina Rosendo Cantú, they establish the material conditions from which prejudices and hegemonic stereotypes are intertwined to reproduce serious violations of human rights in democratic political and epistemic frameworks. The colonial function of the truth commissions in Mexico is analyzed, which are presented as mechanisms for social development, political and colonial reproduction of liberal democracy.

The qualitative results allow considering the way in which the different truth commissions in Mexico have been strongly linked to epistemic mechanisms in which truth and justice favor the reproduction of established relationships based on race, social class and gender. Especially in the so-called democratic transition, violence, truth and justice come together to highlight power relations in situations that have been disavowed by the intelligentsia.

The limitations of the research are found in the historical configuration of the truth commissions in Mexico. The data, references and assessments are crossed by the initial function of the truth commissions and the establishment of apparatuses and mechanisms based on transitional justice. Based on this, it can be considered a methodological oversight to shift the analysis of truth commissions toward a critical assessment of the truth as a regime of government and hegemonic and colonization criteria from two very specific cases.

The originality of the work is found in the critical discernment of truth as a political category and the coloniality of power.

The main purpose of the study was to synthesise the role of COVID-19 social media messages and indigenous religious beliefs on public health promotion initiatives among rural consumers in Zimbabwe.

A qualitative approach was adopted. Population consisting of 15 interviews and six focus groups was purposively sampled from Manicaland, Mashonaland Central and Masvingo provinces in Zimbabwe. A thematic approach was used to present and analyse the data.

Rural consumers believed WhatsApp messages posted by people whom they know or influential personnel like health workers. Credibility of WhatsApp messages was enhanced through its ability to send videos and audios. Teachings and indoctrination by indigenous churches and misinformation were found to be an impediment in believing COVID-19 WhatsApp messages and vaccination by rural consumers. Faith healers in indigenous churches used various practices and artefacts like holy water, stone pebbles, clay pots, flags and wooden rods to pray and treat patients suffering from COVID-19 and other ailments.

Social media messages, religious teachings and indoctrination may be a hindrance to rural consumers in adopting government public health promotion initiatives; hence, public health professionals need prior emic understanding and co-option of local leadership in vaccination campaigns.

This study outstretches the theoretical landscape in consumer behaviour and also practical contribution to health practitioners and marketers on breaking indigenous religious barriers and social media misconceptions on vaccination uptake through promotional strategies earmarked for rural consumers.