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The purpose of this paper is to provide a critical analysis from an ethical perspective of how the concept of indigenous wayfinding and voyaging is mapped in knowledge representation, organization and discovery systems.

In this study, the Dewey Decimal Classification, the Library of Congress Subject Headings, the Library of Congress Classifications systems and the Web of Science citation database were methodically examined to determine how these systems represent and facilitate the discovery of indigenous knowledge of wayfinding and voyaging.

The analysis revealed that there was no dedicated representation of the indigenous practices of wayfinding and voyaging in the major knowledge representation, organization and discovery systems. By scattering indigenous practice across various, often very broad and unrelated classes, coherence in the record is disrupted, resulting in misrepresentation of these indigenous concepts.

This study contributes to a relatively limited research literature on representation and organization of indigenous knowledge of wayfinding and voyaging. This study calls to foster a better understanding and appreciation for the rich knowledge that indigenous cultures provide for an enlightened society.

This chapter analyzes the semiotic construction of US claims to sovereignty in Hawai‘i. Building on semiotic theories in sociology and theories within critical Indigenous and settler colonial studies, it presents an interpretive analysis of state, military, and academic discursive strategies. The US empire-state attempts to construct colonial narratives of race and sovereignty that rehistoricize the history of Hawaiians and other Indigenous peoples. In order to make claims to sovereignty, settler-colonists construct narratives that build upon false claims to superiority, advancement, and discovery. Colonial resignification is a process by which signs and symbols of Indigenous communities are conscripted into the myths of empire that maintain such sovereign claims. Yet, for this reason, colonial resignification can be undone through reclaiming such signs and symbols from their use within colonial metanarratives. In this case, efforts toward decolonial resignification enacted alternative metanarratives of peoples' relationships to place. This “flip side” of the synecdoche is a process that unravels the ties that bind layered myths by providing new answers to questions that underpin settler colonial sovereignty.

The purpose of this paper is to learn from successful educational frameworks how to inform a possible framework for design education that includes ecological literacy, systems thinking leading to more sustainable and ecological designs.

The author comparing two models for education, the first being that of the Polynesian Voyaging Society which re-emerged as a cultural and educational framework in Hawaii. Second that of the Center for Ecological Literacy in connection with the edible schoolyard. Both frameworks involve systems thinking.

Certain elements that may inform design education. Among these are attention and vision, values, care for nature, culture, community and learning based on systems thinking, exploration and perception of the environment. Language, traditions and a strong local grounding also play a role in the Hawaiian framework.

The sources are from personal observations in design education and documentation material provided by educators. The groups with which these principles were enacted are children, whereas my goal is to inform a framework for higher education.

The shared characteristics used in the two frameworks might be used to inform curricula for design education from both theoretical perspectives and practical applications.

Polynesian voyaging and ecological literacy have both been very successful as educational frameworks since their implementation. Designing is necessary and design education can possibly learn much from these two examples to adapt to future changes. Ecological literacy, an educational perspective, incorporates ideas around sustainability, networks, nested systems, circularity and flows, and using this knowledge to create “sustainable human communities.” Traditionally this is not part of design education.

This paper aims to focus on evaluating what cultural, heritage, and historical resources exist in the Republic of the Marshall Islands (RMI) and how these resources can advance tourism development and marketing.

This study bases its approach on tourism development field research conducted in the RMI, first in 1989‐1990 for the entire nation and in 2002 for Bikini and Rongelap Atolls. Current literature sources provide an expansion of the previous studies.

Tourism in the RMI sees only a few thousand visitors annually, with many participating in diving and sport‐fishing. Significant potential exists to attract cultural heritage visitors, but to date few such efforts exist. Construction and sailing of traditional outrigger canoes and rediscovery of ancient Micronesian way‐finding techniques represent two important culture resources for potential tourism marketing.

Field research includes only the atolls of Majuro (the national capital), Bikini, and Rongelap, with updates from published studies and information on the internet. The RMI has many cultural heritage resources, but more effective marketing programs are necessary, including integrated marketing among the numerous atolls, Marshall Islands Visitor Authority, and the RMI central government.

Tourism development for the RMI will consist of niche markets. Beyond current diving and sport‐fishing, various artifacts of previous eras in the RMI and the Marshallese culture may provide additional opportunities to increase the level of tourism.

This study of cultural heritage tourism development in the RMI provides information about which little is written. This study offers a framework for use in other island destinations in the Pacific and elsewhere.

The New Zealand Teaching Council recently published Tapasā, a touchstone document to support non-Pasifika teachers in considering how their practices might be more culturally sustaining for Pasifika students, signaling continued national recognition of the need for teachers to inquire into their teaching practices as culturally informed and situated. In this chapter, we see this call as an invitation to look critically at the content of our initial teacher education literacy classes, and also to look critically at the methods of instruction and assessment. In our framing and analysis, we draw on several aspects of Tierney's (2018) framework for global meaning making, including “interrupting existing frames.” Despite Aotearoa New Zealand's official foundation in biculturalism, Indigenous ways of knowing have been historically marginalized in official schooling spaces, so there is a continuing need for rigorous interrogation of curriculum and practices that continue to privilege settler colonial perspectives and values. Using diffractive text analysis and talanoa vā, we explore the processes and first wave of insights to arise through a collaborative effort to decolonize some aspects of literacy teacher education curriculum.