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This opinion piece by Brye Marshall, an Aboriginal archaeologist, and Julie Nichols, an academic in architecture and digital humanities, explores the agency and authority of intangible cultural heritage [ICH], particularly from a First Nations’ perspective.

They consider how ICH is defined, valued, and supported within contemporary cultural institutions like galleries, libraries, archives, and museums [GLAM], which are custodians of Australian cultural heritage. The piece discusses the challenges of recording Indigenous arts and knowledge outside of Indigenous communities, without recognition or benefits to Indigenous people. The discussion extends to the Western-centric definition of cultural heritage and its limitation in recognising Indigenous world views. The authors acknowledge ongoing debates around best practice in acknowledging Indigenous knowledge and narratives in historical records.

This chapter concludes that redefining ICH from Indigenous perspectives could empower communities, redefine heritage definitions, and contribute to global conversations about heritage, climate change, urban development, and connection to land.

There is a long history of school failure for Aboriginals¹ in the U.S. educational system. Culturally relevant/responsive pedagogy affords opportunities for Aboriginal students to achieve academic success through building upon their cultural heritages and Native ways of knowing. School systems adopting this pedagogy empower Indigenous students to connect with essential knowledge for academic success in today’s world. This enhanced pedagogy creates classrooms of involvement that promote Aboriginal students’ achievement. Preservice teachers employing this pedagogy will experience success with their Indigenous students and learn about Aboriginal communities, lifeways, and values. Mutual respect is engendered as long-perpetuated negative stereotypes of Native Americans are undone. Culturally relevant/responsive pedagogy can be tailored to specific populations by incorporating their own Aboriginal knowledge, languages, and practices into teaching praxis.

This chapter discusses some of the challenges faced by tribal libraries. Considering the information provided throughout the rest of this volume, it is clear that some of the core issues—such as poor broadband availability, difficulties in achieving economies of scale, and barriers to collaboration—are shared between tribal institutions and rural libraries throughout the United States.

The chapter presents a brief review of the literature on tribal libraries, establishing how they compare with rural public libraries in the United States. The remainder of the chapter is designed as a conversation piece, with responses from interviews with librarians from two tribal libraries detailing how the challenges faced by these outlets parallel those faced by America’s rural libraries.

• Tribal libraries face obstacles that are common among nontribal rural public libraries, such as poor broadband Internet availability, lack of funding, and geographic barriers that limit patron access.

• Although public libraries exist in some tribal communities, other forms of libraries and cultural heritage institutions often fill the service roles that public libraries occupy in nontribal communities.

• Public-oriented information institutions in tribal communities commonly preserve and promote tribal heritage, often as one of their primary purposes. Considering that this is often achieved on limited budgets, further documentation of these efforts could be useful for guiding nontribal rural public libraries that wish to do more to preserve and promote their local cultural heritage.

Tribal libraries face obstacles that are common among nontribal rural public libraries, such as poor broadband Internet availability, lack of funding, and geographic barriers that limit patron access.

Although public libraries exist in some tribal communities, other forms of libraries and cultural heritage institutions often fill the service roles that public libraries occupy in nontribal communities.

Public-oriented information institutions in tribal communities commonly preserve and promote tribal heritage, often as one of their primary purposes. Considering that this is often achieved on limited budgets, further documentation of these efforts could be useful for guiding nontribal rural public libraries that wish to do more to preserve and promote their local cultural heritage.

This study creates bridges between rural public libraries in the United States and tribal libraries, which are commonly studied as two separate phenomena. Although the authors document how these types of institutions differ from each other in significant ways, barriers of broadband access, geographic isolation, and lack of funding are common across both rural and tribal libraries. The information provided in this chapter shows that both types of institutions need solutions for similar problems.

The colonial history of Australia has been a struggle between Indigenous peoples and the colonisers over Country. This is often represented as a struggle over land – it's control and use. Yet, for Indigenous people, land was never simply an economic commodity to be exploited. It was and is ‘Country’ in a deeper sense of the word, a fundamental part of Indigenous cosmology and a necessary foundation to a person's and group's ontology or being in the world. Country, then, can be conceptualised as both a physical and metaphysical domain. Indeed, both domains are inseparably intertwined. The struggle over Country remains core to understanding the social and political place of Indigenous people within Aboriginal law and within the criminal law and institutions of the coloniser. Further, this ongoing struggle goes to the heart of understanding why Indigenous people start their discussions on reform and change within the criminal justice system with a demand for recognition, negotiation and respect for Indigenous self-determination and a demand to see Indigenous people as colonised peoples.

In Hawaiʻi, two public library systems exist – a traditional municipal branch system and a Native Hawaiian rural community-based library network. The Hawaii State Public Library System (HSPLS) is the traditional municipal library system that services the state’s diverse communities with 51 branch locations, plus its federal repository, the Hawaii State Library for the Blind and Print Disabled. The HSPLS primarily serves the local urban communities of Hawaiʻi, diverse in its citizenry. The Native Hawaiian Library, a unit of ALU LIKE, Inc. (a Hawaiian non-profit social services organization), boasts multiple locations across six inhabited Hawaiian Islands, primarily serving rural Hawaiian communities. The HSPLS focuses on traditional public library services offered by MLS-degreed librarians. In contrast, the Native Hawaiian Library (ALU LIKE) focuses on culturally oriented literacy services offered by Hawaiian cultural practitioners. As the state’s only library and information sciences (LISs) educational venue, the University of Hawaiʻi at Mānoa’s LIS program (UHM LIS) is a nexus point between these two library systems where LIS students learn the value of community-based library services while gaining the traditional technical skills of librarianship concerning Hawaiʻi as a place of learning and praxis.

This book chapter focuses on outcomes from the IMLS-funded research project called “Hui ʻEkolu,” which means “three groups” in the Hawaiian language. From 2018 to 2021, the HSPLS, the Native Hawaiian Library (ALU LIKE), and the UHM LIS Program gathered as “Hui ʻEkolu” to create a community of praxis to share and exchange knowledge to learn from one another to improve professional practice and heighten cultural competency within a Hawaiian context. Native Hawaiian values were leveraged as a nexus point for the three groups to connect and build relationships for sustainable mentorship and culturally competent connections as a model for librarian professional development. The result is a model for collective praxis that leverages local and endemic cultural values for sustainable collaborative professional development for public librarianship.

Australian mining projects frequently undertake cultural salvage, involving archaeological consultants and Aboriginal Elders to identify important artefacts. However, the storage conditions within shipping containers present challenges, such as weather, insects, and limited access for Traditional Owners. The author, reflecting on his experience working as a project heritage advisor in Western Australia’s Pilbara region, emphasises the need for collaborative engagement between the mining sector and Aboriginal communities to develop effective storage strategies that prioritise both scientific integrity and cultural significance. The author raises questions about the purpose and sustainability of storing cultural artefacts in containers, while highlighting the need to balance safeguarding heritage with the evolving needs of Indigenous communities. Ultimately, the author emphasises the importance of empowering Traditional Owners in decisions about artefact storage and engaging in meaningful consultation to preserve cultural heritage. The author suggests that the process should prioritise not just tangible artefacts but also intangible aspects like stories and songlines that make up the living Indigenous culture.

Immigrants are important contributors to workplaces, but HRM scholars have only recently begun to study them systematically. We document the prevalence and cross-national variation in populations of immigrant employees. Going beyond a treatment that considers them as another element of diversity, we propose how gradients of status at each level of country, organization, and work group admittance can result in unique outcomes for immigrants who are equally (dis)similar. We offer a taxonomy of immigrant pathways into their destination countries to explore the status hierarchies they are assigned by governments and reinforced by organizations. We provide insights into the ascribed status of immigrants and develop a typology of individual and organizational acculturation strategies based on the cultural tightness and looseness of the destination and origin cultures. We then describe how the reactions of members of an immigrant employee’s social environment are sensitive to ascribed status and cultural tightness-looseness. We do so in a three-stage process that begins with immigrant categorization, followed by conferral of (il)legitimacy, and finally brought together with perceptions of outcome interdependence. Finally, we offer ideas about HRM interventions to guide management scholars in their quest for understanding and improve the experiences of immigrants in the workplace.

This chapter examines the role of heritage as a means of empowering destination communities and providing deeper and more meaningful encounters between tourists and their destination, which contributes to the notion of Destination Conscience by highlighting more sustainable and humane ways of ‘doing’ tourism and opening places up to greater community involvement and access by visitors. This includes heritage concepts such as Indigenous communities, local spirituality and religious traditions, public archaeology and ordinary heritage, and how these translate into deeper engagement between residents and tourists, community empowerment and a more creative and holistic tourist experiences. Conceptually, this chapter highlights notions of empowerment, tourists' experiences and Destination Conscience.