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Traditional cultural expression (TCE) includes music, dance, art, designs, names, signs and symbols, performances, ceremonies, architectural forms, handicrafts and narratives or many other artistic or cultural expressions [World Intellectual Property Office (WIPO)]. To constitute TCEs, the expressions must form part of the identity and heritage of a traditional or indigenous community and need to be passed down from generation to generation (Kuprecht, 2014). This paper aims to analyse the protection of TCE in Malaysia by focusing on the Mah Meri tribe. This paper examines copyright over TCE, recordation as a means of preserving a dying tradition and customary practices and native law.

Information is drawn from personal discussions with the weavers and carvers of the Mah Meri tribe, and a focus group discussion with subject matter experts. As a way of comparison, a personal visit has been made to Sarawak Biodiversity Centre, Sarawak Native Courts, the Dayak Iban Association and Dayak Bidayuh Association.

The research found that copyright law has no specific provision for the protection of TCEs. Customary practices of the indigenous people and the native law of Sarawak have limited effect outside their traditional domain. Recordation and documentation of TCEs are the prime initiatives, but the documents or the recordings do not carry any legal status.

The research is limited only to the Mah Meri tribe with a comparison drawn to the Dayak Iban and Dayak Bidayuh tribe.

The research examines the practical implications of copyright and recording and documentation of cultural expression in Malaysia.

The research sets to unearth and highlight the ideation process in a tribal setting and how that clashes with the formal creation setting in a modern intellectual property system.

This paper was presented at the IAITL Congress 2013. It also appeared in the Conference Proceedings edited by Slyvia Kieerkgard, but it has not been published in any journals.

The purpose of this paper is to explore the issues and potential in using the participatory approach to help sustain the fairs and festivals of small and medium towns and tap into their tourism potential.

An annual fair held in Sohna, a small town of Haryana, part of the District Gurgaon that has shown an exponential decadal urban growth rate, has been taken as a case to reflect on the context of small towns in India.

Due to out-migration and weakening of local indigenous population and change in occupation patterns, there is threat to continuity of the fairs and festivals. The processes revolving around the urban fairs and festivals are driven though participation of various local stakeholders and mechanisms; hence, any attempts at strengthening or sustaining these need to stem from understanding of the various participants and their roles.

An understanding of the possibilities and issues in organising the fairs and festivals through stakeholder engagement can help develop solutions to sustain these, enabling cultural continuity and positive economic impact on the various stakeholders.

This paper creates a discussion on sustaining the little known cultural wealth of small and medium towns in Haryana among all local and external stakeholders with focus on fairs and festivals.

The purpose of this paper is to present reflections on the contradictions between structure and agency in theories of the Bolivian Revolution, 2000-2005. Most studies into the trajectory and outcomes of the revolutionary period in Bolivia between 2000 and 2005 tend to emphasise on the primary role of structural factors or social movements in shifting the terrain of political debate. This paper argues this represents a false dichotomy and discounts the value of this debate. In doing so, it seeks to highlight the need for research that focuses on the role of institutional variables that mediate between structure and agency.

The paper uses theories of the Bolivian Revolution, which occurred between 2000 and 2005, to highlight the way theory shapes – and is shaped by – the political organisations that espouse it. This constructivist thesis is applied to conceptions of neoliberalism and Katarismo, an ideology of indigenous liberation, based in Andean-Aymara history. The intellectual and political projects of each approach are demarcated. Theories that privilege either the intellectual project or political project in their narrative of the Bolivian Revolution are then queried.

As a consequence of this analysis, the paper concludes by emphasizing the need for political organisation and theory to be considered dialectically along the lines of Gogol (2012). It argues that further research into institutions is required to appreciate why some post-neoliberal projects flourish while others fragment.

The paper proposes a modified understanding of the interplay between structure and agency in conceptions of the Bolivian Revolution (2000-2005) and suggests an original approach to resolving the underlying questions that motivate these debates.

The aim of producing Bah Luj Production, four folk tales books accompanied by a compact disc of its narration, dialogs and music is to revitalize the folk tales, music and cultural heritage of the indigenous Semai by condensing them into an innovative resource package, tailored to appeal to the current generation’s consumer interests and lifestyles. The targeted audiences for the product are Malaysians, in particular the Semai community, as well as other local and international consumers. The purpose of this paper is to examine a practice-led approach toward considering the empowerment of selected culture bearers assisted by the intervention of researchers from the academia in facilitating the sustainability of indigenous cultural traditions in Malaysia.

This approach is practice-led – Bah Luj Production was developed based on action, reflection, review and revision. This paper provides visibility to the research process, enabling readers to understand the issues, challenges and decision-making processes. The practice-led approach that was used for this project provides a realistic practical guide, bridging the gap between theory and practice. In the conclusion, the authors also bring forth ideas for improvement through reflection, on suggested approaches in ways this research did not manage to pursue.

This paper proposes three approaches in advocating for cultural sustainability through innovation: collaboration between selected culture bearers and researchers in the academia; indigeneity of cultural expressions and illustrations; and adaptability and relevance to current interests of indigenous people and consumers of indigenous music and literature. This paper argues that it is important for the researcher to navigate research with relevance to the context and situation.

While many articles focus on presenting the outcomes of a research project, this paper guides the reader toward understanding the limitations, constraints and negotiations made by the research team during the research and production stages. Transparency in the process of decision making will enlighten readers on realistic, practical approaches as opposed to idealistic theoretical methods.

This paper argues for sustainability through innovation and posits that cultural heritage practices that continue to be performed are those that are adaptable, flexible to change and open to innovation – therefore maintaining relevance to time, context and consumers. This paper posits that researchers should be flexible and practical in their research actions and avoid generalizations that come out of recent and popular critical theories as the most, or only suitable, approaches for diverse communities.

The development of an alternate approach, theory/concept and guidelines toward sustainability through innovation make this study the first of its kind. This approach integrates tradition with creation.

The purpose is to review the formation, event management, performance development and consumption of South East Australia’s inaugural 2018 Giiyong Festival with emphasis on the sociocultural imaginary and political positionings of its shared theatre of arts.

A trialogue between a musicologist, festival director and Indigenous stakeholder accrues qualitative ethnographic findings for discussion and analysis of the organic growth and productive functioning of the festival.

As an unprecedented moment of large-scale unity between First and non-First Nations Peoples in South East Australia, Giiyong Festival elevated the value of Indigenous business, culture and society in the regional marketplace. The performing arts, coupled with linguistic and visual idioms, worked to invigorate the Yuin cultural landscape.

Additional research was curtailed as COVID-19 shutdowns forced the cancellation of Giiyong Festival (2020). Opportunities for regional Indigenous arts to subsist as a source for live cultural expression are scoped.

Music and dance are renewable cultural resources, and when performed live within festival contexts they work to sustain Indigenous identities. When aligned with Indigenous knowledge and languages, they impart central agency to First Nations Peoples in Australia.

The marketing of First Nations arts contributes broadly to high political stakes surrounding the overdue Constitutional Recognition of Australia's Indigenous Peoples.

The inclusive voices of a festival director and Indigenous manager augment a scholarly study of SE Australia's first large Aboriginal cultural festival that supplements pre-existing findings on Northern Australian festivals.

The purpose of this study is to use a spreadable form of creative expression, bookwork, to illustrate the encroachment upon the indigenous craft process of Namibian master crafters. In addition, the authors hope to inspire a dialogue regarding the value of interdisciplinary research between the arts and business and promote creative expression as scholarly output that can provide additional depth to research topics in business.

This study introduces bookwork as a research technique used to convey insights regarding the consequences to master crafters and indigenous craft practices arising from the economic activities of informal sector tourists as “outsiders” – those external to the indigenous Namibian Craft community.

In this paper, the authors convey the manner in which outsiders (such as tourists) permanently influence the traditional craft culture of indigenous communities in a largely unexplored cultural ecological niche in Namibia by purchasing low cost, easily mass produced, yet inauthentic brightly colored objects. It is likely that craft processes designed for revenue generation will encroach on the role of the master crafters in Namibian society and permanently redirect creative activities away from the indigenous practices.

The researchers acknowledge the biases they have, as outsiders, in their perception of Namibian master crafters and craft practices.

The human capital of the master crafters of Namibia is being eroded and traditional craft practices are being distorted due to incentives created by tourist preferences for cheap, inauthentic replicas of the master crafters’ work.

While some business disciplines, such as marketing, have incorporated the arts into their research, the use of creative expression in many business disciplines has been limited. The authors are the first to use bookwork to explore academic business research questions as per their knowledge. In addition, this study provides a new perspective, that of the outsider, in assessing how tourism impacts traditional Namibian Craft processes.

The study aims to explore the concept of the indigenous and how Greenlandic and Sámi indigeneities is expressed, made sense of and contested within a Nordic context by using the Eurovision Song Contest as a branding platform.

Initiating with an introduction of the historical and political contexts of Sámi and Greenlandic Inuit indigeneity, the study compares lyrics, stage performances and artefacts of two Sámi and Greenlandic contributions into the European Song Contest. This is used to discuss the situated ways in which indigenous identity and culture are branded.

The study shows how seemingly “similar” indigenous identity positions take on very different expressions and meanings as Arctic, indigenous and global identity discourses manifest themselves and intertwine in a Greenlandic and Sámi context. This indicates, as we discuss, that indigeneity in a Nordic context is tightly connected to historical and political specificities.

The study argues against a “one size fits all” approach to defining the indigenous and even more so attempts to “pinning down” universal indigenous issues or challenges.

The study highlights how decisions on whether or how to use the indigenous in place or destination branding processes should always be sensitive to its historical and political contexts.

By focusing on the most prevalent European indigenous groups, the Sámi from the Northern parts of Norway and Greenlandic Inuit, rather than existing nation states, this study expands on current research on Eurovision and nation branding. By exploring the role of the indigenous in place branding, this study also contributes to the existing place branding literature, which overwhelmingly relates to the branding of whole nations or to specific places within nations, such as capital cities.

The purpose of this paper is to propose guidelines for business enterprises engaging with indigenous communities to protect their intellectual property rights, particularly indigenous art works produced for the souvenir industry.

Literature on indigenous art and souvenirs demonstrating exploitation of indigenous communities’ intellectual property was facilitated by a lack of knowledge of how to otherwise behave. The proposed guidelines for commercial entities wishing to engage ethically with indigenous communities draws on international exemplars.

A twelve‐point framework for ethical commerce in indigenous souvenirs between indigenous communities and businesses is proposed to ensure populations lacking economic and social power are not disenfranchised by limited experience in a market society.

The proposed guidelines contribute to achieving reconciliation between mainstream and indigenous people in various countries throughout the world.

This paper assists development of guidelines enabling ethical decision‐making in the souvenir industry applying a critical approach to the principles of corporate responsibility.

There is an increasing interest in using information and communication technologies to support health services. But the adoption and development of even basic ICT communications services in many health services is limited, leaving enormous gaps in the broad understanding of its role in health care delivery. The purpose of this paper is to address a specific (intercultural) area of healthcare communications consumer disadvantage; and it examines the potential for ICT exploitation through the lens of a conceptual framework. The opportunity to pursue a new solutions pathway has been amplified in recent times through the development of computer-based ontologies and the resultant knowledge from ontologist activity and consequential research publishing.

A specific intercultural area of patient disadvantage arises from variations in meaning and understanding of patient and clinician words, phrases and non-verbal expression. Collection and localization of data concepts, their attributes and individual instances were gathered from an Aboriginal trainee nurse focus group and from a qualitative gap analysis (QGA) of 130 criteria-selected sources of literature. These concepts, their relationships and semantic interpretations populate the computer ontology. The ontology mapping involves two domains, namely, Aboriginal English (AE) and Type II diabetes care guidelines. This is preparatory to development of the Patient Practitioner Assistive Communications (PPAC) system for Aboriginal rural and remote patient primary care.

The combined QGA and focus group output reported has served to illustrate the call for three important drivers of change. First, there is no evidence to contradict the hypothesis that patient-practitioner interview encounters for many Australian Aboriginal patients and wellbeing outcomes are unsatisfactory at best. Second, there is a potent need for cultural competence knowledge and practice uptake on the part of health care providers; and third, the key contributory component to determine success or failures within healthcare for ethnic minorities is communication. Communication, however, can only be of value in health care if in practice it supports shared cognition; and mutual cognition is rarely achievable when biopsychosocial and other cultural worldview differences go unchallenged.

There has been no direct engagement with remote Aboriginal communities in this work to date. The authors have initially been able to rely upon a cohort of both Indigenous and non-Indigenous people with relevant cultural expertise and extended family relationships. Among these advisers are health care practitioners, academics, trainers, Aboriginal education researchers and workshop attendees. It must therefore be acknowledged that as is the case with the QGA, the majority of the concept data is from third parties. The authors have also discovered that urban influences and cultural sensitivities tend to reduce the extent of, and opportunity to, witness AE usage, thereby limiting the ability to capture more examples of code-switching. Although the PPAC system concept is qualitatively well developed, pending future work planned for rural and remote community engagement the authors presently regard the work as mostly allied to a hypothesis on ontology-driven communications. The concept data population of the AE home talk/health talk ontology has not yet reached a quantitative critical mass to justify application design model engineering and real-world testing.

Computer ontologies avail us of the opportunity to use assistive communications technology applications as a dynamic support system to elevate the pragmatic experience of health care consultations for both patients and practitioners. The human-machine interactive development and use of such applications is required just to keep pace with increasing demand for healthcare and the growing health knowledge transfer environment. In an age when the worldwide web, communications devices and social media avail us of opportunities to confront the barriers described the authors have begun the first construction of a merged schema for two domains that already have a seemingly intractable negative connection. Through the ontology discipline of building syntactically and semantically robust and accessible concepts; explicit conceptual relationships; and annotative context-oriented guidance; the authors are working towards addressing health literacy and wellbeing outcome deficiencies of benefit to the broader communities of disadvantage patients.