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Since Canada's Truth and Reconciliation Commission, Canadian universities have pledged to Indigenize education and hired Indigenous Curriculum Specialists to implement this commitment. These new higher education employees, however, face limited resources for, and resistance to, their work. To move forward, Indigenous Curriculum Specialists are calling for fruitful dialogues between them and their interlocutors at all levels of decision and policy making. This article exemplifies and promotes such dialogues, by presenting a written version of the sharing circle the authors had about their experiences with implementing an Indigenous Curriculum Specialist-led Indigenization initiative. Readers are then invited to draw on the circle's main themes—positionality, responsibility, and Indigenized practices—to reflect on the differentiated responsibilities they are themselves called upon to assume in Indigenizing post-secondary education from their own position. It is only through engaging all beings in this conversation that we will contribute to shared understandings and responsibility for the world. [ABSTRACT FROM AUTHOR]

The paper analyzes the historical circumstances of the 1920s, under which in three regions of the Russian-Belarusian borderland – Pskov, Smolensk and Bryansk governorates – it was necessary to reach the objectives of ‘Belarusization’: the size of the Belarusian population, the state of the school network in the NEP era and staffing for the solution of the “Belarusian question.” Belarusization is regarded as an integral part of the new Soviet national policy based on the resolutions of the 10th and 12th Congresses of the RCP. The purpose of the study is to identify and characterize the basic conditions for carrying out Belarusization in Russian regions with compact residence of the Belarusian population. First, this concerns the size of the Belarusian population in these governorates at the beginning and during the process of Belarusization, and detection of the dynamics and reasons for its significant reduction, starting from the end of the 19th century. Secondly, special attention must be paid to the problems in the school education system during the NEP era (financial, material, personnel), the solution of which was of much higher priority for local authorities in comparison with the objectives of Belarusization. The results of the study show that the policy of Belarusization in the Russian border regions failed to receive the due support either from local authorities overloaded with many other urgent tasks, or from the residents of the above mentioned governorates, including Belarusians. The practice of “self-Russification” became a kind of hidden form of protest among the Belarusian part of the population of the Russian border regions. Conclusions: The policy of Belarusization in the Russian-Belarusian border regions was not carried out in full even in the “minor format” proposed by Moscow, largely due to its artificiality and implementation without taking into account the opinions of the majority of Russian Belarusians themselves. The study is intended for specialists in national and regional politics, and in Russian and Belarusian history.

AbstractWe will share some thoughts on what ‘indigenising the academy’ might mean, and why we might attempt it. We come at these questions from our different yet intertwined identities, experiences and lines of intellectual inquiry. Te Kawehau is of Ngāti Hau and Ngāpuhi tribal groups. Her indigenous ancestors arrived in Aotearoa about 1000 years ago. Alison is a Pākehāl her English settler ancestors came as colonists in the 1850s. [ABSTRACT FROM AUTHOR]

In the first decades of the 20th century, the Sámi movement developed a vision for how education could play a central role in the future of the Sámi people. Faced with expanding colonial school systems, teachers and intellectuals imagined what education could look like if it was to contribute to the flourishing of Sámi livelihoods. One key contributor to this project was Per Pavelsen Fokstad (1890–1973). This article outlines key elements in Fokstad's philosophy of education and discusses his contribution to education theory in both his contemporary cultural interface and the one that we work in over 100 years later. The analyses are based on a hermeneutical reading of Fokstad's published texts. The analyses show how Fokstad outlined a philosophy of education based in the mother tongue as a catalyst for the child's development of a sense of self, a feeling of community, and a connection to land. This philosophy was revolutionary in his own time due to its redefinition of what was worth learning and knowing, and has grown in significance since. [ABSTRACT FROM AUTHOR]

Indigenization has been an important nationalist project undertaken by various colonized countries seeking to liberate the existing knowledge systems from colonial hegemony. In India too, one witnesses serious efforts at indigenization that began during the colonial rule as part of the anti-colonial nationalist struggle. This continued after independence with new vigour. It found resonance in the domain of social sciences and the Indian social scientists have been engaged in debates around decolonizing the extant knowledge texts in their respective domains. An essential part of indigenization of social science in the Indian context is their vernacularization, which implies a process of translation and adaptation of the knowledge texts in its diverse local/regional languages. Underscoring the importance of both the processes in decolonizing the social sciences, the paper also highlights the existing and the emerging challenges to them. [ABSTRACT FROM AUTHOR]

The Chinese Christian church was accused of colluding with Western imperialism, and this led to the anti-Christian movement. The Chinese church responded by accelerating a movement of church independence. Discussions of this movement have often been incorporated into a discourse of aggression and resistance between East and West. Such discussions obscure the differences between individuals and the plurality of thought in the Chinese church. Based on the textual analysis of his writings, the article aims to reveal previously overlooked details within Jia Yuming's justification of the independence movement by. On the one hand, Jia responded to nationalism by pointing out the ethnic and national identities and obligations of Christians. On the other hand, he avoided conflict with the Western missions in the process of independence, thus taking the church's independence out of the context of East–West confrontation. Finally, he reconciled the conflict between national identity and the Western image with the ecumenical values of Christ and the Christian reformation of society, unifying both sides with ultimate spirituality. His justification draws attention to an attuned theological path of thought in the process of indigenization of the Chinese church. [ABSTRACT FROM AUTHOR]

The spread of Christianity to China initiated a process of indigenization, particularly evident in Christian art. This study explores the indigenization of early 20th-century Chinese Christian paintings through literature reviews, case studies, and comparative research. The analysis covers four forms of primary research. First, it explores the indigenization of Christian concepts, tracing their development from the introduction of Nestorian Christianity in the Tang dynasty through the establishment of Fu Jen Catholic University in the Republican era. Matteo Ricci's implementation of the "Ricci Rule" during the late Ming dynasty, subsequently expanded by Celso Costantini, played a crucial role in the indigenous adaptation of Christian painting in China. The second facet focuses on the Beijing Catholic School of Painting, led by Chen Yuandu, a group that innovated Chinese Christian art by integrating local artistic expressions with traditional depictions of saints, assimilating symbols from Chinese literati painting, and preserving time-honored Chinese painting techniques. The third facet examines the strategy behind Christian painting methods. Fourth, this study discusses how the Fu Jen School faced varied reception and evaluations from domestic and international audiences under the complex social currents of the Republic of China and how the artists reflected the national spirit and artistic responsibility in their narrative paintings. Fundamentally, the practice of Christian painting at the early 20th-century Catholic School is not only an innovative artistic endeavor but also a significant case of cultural exchange between East and West and religious localization. [ABSTRACT FROM AUTHOR]

The purpose of the present article is to study Tennessee Williams’s A Streetcar Named Desire (1947) and its movie adaptation, The Stranger (2014), directed by the Iranian director Bahram Tavakoli, in the light of adaptation theory particularly Linda Hutcheon’s theory of adaptation elaborated in her book titled A Theory of Adaptation (2013). In adapting a literary work for the big screen, certain adjustments are necessary due to the fundamental differences between these two mediums. In this reading of A Streetcar Named Desire and its movie adaptation, The Stranger, the central questions are: What changes did Tavakoli make to Williams’s play regarding indigenization? What purpose do these adjustments serve? To answer these questions, the present study offers an in-depth analysis of the play and its movie adaptation to find the differences and similarities in sociocultural and political contexts according to Hutcheon’s notions of indigenization and dehistoricization. This study shows that the process of transcultural adaptation results in inherent modifications to the adapted work. The Stranger has experienced changes in its setting, locations, musical elements, characters, and their names while also eliminating certain elements unsuitable for the target audience. Tavakoli has demonstrated the ability to adapt the material to suit his audience through modifications and omissions. However, he has been unable to preserve all the underlying ideas inherent in the original play.

Social work education is considered essential in developing the social work profession in Vietnam to set a foundation for the profession in the late 1980s. Since officially given a training code in 2004 and recognition of the professional status in 2010, the development of social work education has been significantly expanded in the number of training institutions and programs provided at various levels with only two schools providing undergraduate programs in 2003 to 35 in 2024, including 10 MSW and two PhD programs. After two decades of fast development, there have been considerable issues and challenges in maintaining the quality and professionalization of social work education. As an imported discipline, social work education depends on programs and resources from other countries. Hence, indigenization has become an increasing issue and challenge in Vietnam and other countries in the Global South. This paper presents the result of a short survey of 30 training institutions and an online questionnaire of 116 social work educators, practitioners, policymakers and social service managers. The paper examines the process of development, challenges and how to promote indigenous social work training programs to appropriately meet local needs and context and ensure regional and global standards. [ABSTRACT FROM AUTHOR]

This article reports on an ethnographically-informed case study of a Canadian university that is experiencing growth and systems change through three initiatives: internationalization, intercultural education, and Indigenization. The article describes the goals of internationalization and "interculturalization" (a term coined at the university) at the site of the case study. The study then examines points of convergence and tensions between internationalization and interculturalization and emerging Indigenization initiatives. The work draws upon conceptualizations of "imaginaries" in higher education, and identifies that plural imaginaries exist within a single institution, creating opportunities for convergence but also over–reach by particular actors. We conclude that imaginaries are a useful conceptual tool for understanding the broad-based goals of higher education and identifying their varied rationales and also for understanding intra-institutional dynamics. [ABSTRACT FROM AUTHOR]

Ernst Faber's 34 years of literary missionary works reveal his commitment to refining his approach to indigenizing Christianity in China. Employing three linguistic and cultural adaptation strategies—translation and commentary of the Bible, examination and analysis of missionary practical outcomes in Western society, and the revision and reinterpretation of Chinese classics incorporating Christian insights—Faber adapted his methods gradually into China's specific conditions, indicating a prolonged path of indigenization. Despite expressing appreciation for Chinese culture, a critical examination reveals the preservation of his cultural biases and an unwavering commitment to Christianity as a means of purifying and enriching the spirit of the Chinese people. Rooted in the political context of his time and confidence in European historical world missions, Faber's indigenization strategy in his Chinese literary works represents an interplay of cultural adaptation and resistance. [ABSTRACT FROM AUTHOR]

Workforce indigenization in Gulf Corporation Council (GCC) countries is under-researched in international business literature, especially among expatriate academics from the Middle East and North Africa regions working in GCC countries. Therefore, drawing from the social exchange and conservation of resources theories, this study examines the moderating effect of perceived fairness on the relationship between positive affectivity (PA) and creativity in the context of enhanced indigenization of human resource (HR) policies in GCC countries. This study collects data from 228 mobile academics working in Saudi universities. Principal least squares structural equation modeling results show that PA positively impacts creativity. Further, perceived fairness is found to reinforce the connection between PA and creativity. This study's results indicate that host universities must build appealing HR policies to cope with the diverse challenges related to the indigenization of HR policies. Furthermore, this study highlights the role of positive personality traits in enhancing creativity. [ABSTRACT FROM AUTHOR]

Across the globe universities are reckoning with issues of diversity, equity and inclusion. In Aotearoa (New Zealand), conversations have centered around decolonization and indigenization to assist with diversifying the workforce, reducing inequities and building inclusive cultures. This article presents case studies from three libraries and their steps toward indigenization. While each is traversing a unique path, and at different stages, they share common themes. Te Tiriti o Waitangi (The Treaty of Waitangi) forms the basis of the work and sets the tone for reciprocal partnerships between Māori (indigenous peoples of Aotearoa) communities and the respective libraries. Themes of recruitment and retention of Māori staff, the commitment of senior leaders to indigenization and allyship, and the active promotion of te reo Māori (Māori language) and tikanga Māori (Māori convention, practice, protocols) are explored. Key lessons learned throughout each library's indigenization journey form the basis of a challenge to other leaders in how they might take action toward indigenization within their own institutions. [ABSTRACT FROM AUTHOR]

There remains a serious lack of a comprehensive examination of academic dependency, decolonization, and indigenization in China and East Asia. Our special issue is intended to fill this gap by situating this issue in the Chinese context, thanks to China's extraordinary leaps in its economy and higher education and enhanced indigenizing movements. In particular, we hope to open a new dialog on the dynamic relationship between the rise of China, academic (and other) dependency, and global knowledge production. Our findings show that China's rise complicates and enriches our understanding of dependency. For instance, despite the state-orchestrated indigenization in Chinese academia and China's potential role as a new global hub of knowledge production, its academia, especially social science, is still highly dependent upon the Western academic center for ideas and recognition. This is partly exemplified by the fact that Chinese universities attach great importance to Western-acknowledged academic excellence through the global university rankings. However, we argue that the existing academic dependency theory fails to capture and explain this complex situation. In so doing, we call for a paradigm shift in rethinking academic dependency by placing it in the multilayered and multi-domain dependency circumstances and conditions. In advancing this agenda, we advocate a field-grounded and cross-disciplinary approach. [ABSTRACT FROM AUTHOR]

There have never been more favourable conditions for drawing Indigenous workers into the unionized building trades. The construction industry needs to replenish and diversify its overwhelmingly white, male, and aging workforce to meet skilled labour demands in the next few decades, when major civil infrastructure, mining, and green energy developments are expected to occur in northern Indigenous territories. These projects will be mandated by impact benefit agreements to employ a significant number of Indigenous workers who will first need to be trained. At the same time, Indigenous peoples are the fastest-growing population in Canada and have shown a propensity for pursuing trades education. In recent years, Ontario's largest building trade unions have taken significant steps to recruit, train, and employ northern Indigenous workers, including in Nunavut. In collaboration with various stakeholders, the unions' efforts are starting to show positive results. But are their methods and goals informed by decolonization, reconciliation, and Indigenization? This article reflects on this question while examining the case of the International Union of Operating Engineers Local 793, which has been a leader among building trades unions when it comes to establishing relationships with Indigenous partners, training Indigenous workers, and contributing to their economic self-determination. [ABSTRACT FROM AUTHOR]

For some, Equity, Diversity, Inclusion, and Decolonization (EDID) work is new, and they are working to catch up. For others, attention to EDID work occurring is because of the many years of labour involved, and it is not a new area or vocation. Much like Indigenization, which is being treated as plug and play when it is its own discipline, EDID is developing in a similar fashion. EDID committees are becoming part of administrative work within institutions, just as Indigenization and reconciliation committees did a few short years ago in many spaces. Institutions must populate these communities, and with their creation, conversations are developing surrounding questions of who is qualified to work in the area? This article explores some of the nuanced differences to consider when working with EDID and Indigenization space. This discussion means to serve as a contribution to the broader discussion taking place. [ABSTRACT FROM AUTHOR]

AbstractThe purpose of this article is to explore theoretical and practical considerations for decolonizing academic integrity. I explore values associated with academic integrity, including both Western and Indigenous perspectives. I draw from scholarship on decolonizing research methods and practices, contemplating the transferability to academic integrity practices and policies. Synthesizing key concepts from the literature, I theorize strategies for decolonizing academic and research integrity in broad terms, focusing on four principles, which can translate into concrete actions: (a) centering marginalized voices and perspectives in knowledge production; (b) recognizing the interconnectedness of knowledge and the importance of contextualization; (c) resisting the perpetuation of historical oppression in academic integrity, and (d) knowledge caretaking. [ABSTRACT FROM AUTHOR]

This paper focuses on the emergence of China's workers' villages, and their changes over time in the 1950s in terms of residential planning and housing design characteristics. The new socialist regime realized in the 1950s numerous workers' villages around China. Along with the fluctuant Soviet impact and China's domestic realities, workers' villages built in different phases during this decade show diverse features in their plans and styles. In this article, the characteristics are analysed by selecting typical cases in each phase. The findings show the workers' village in early New China was driven mainly by triple reason: realistic demand, political commitment, and ideological instruction. In the first years, before the design and construction were Sovietized, the neighbourhoods were realized by following a western way. Since 1952, Soviet models were applied in China's workers' villages. But quite rapidly Chinese architects nationalized the Soviet prototype. From the mid-1950s, workers' neighbourhoods were gradually simplified due to political and economic policy adjustment. By analysing the evolution of worker villages impacted by multiple factors, this article sheds lights on China's socialist architectural discourse and supplements the existing scholarship on the transnational socialist architecture. [ABSTRACT FROM AUTHOR]

The recognition of cultural relativism in social work ethics has grown. Kazakhstan’s society is largely collectivist and interdependent with a predominantly Muslim population and traditional values, therefore social work students must be prepared for uncertainties and ambiguities, including those related to contradictions between global professional and local cultural values. The study aimed to explore social work students’ adherence to Kazakh cultural values in ethical choice and the effect of some student-related variables on it. The participants (n = 141) were asked to complete a scale that included a series of specific practice situations in which social workers must make an ethical choice between global social work values and cultural values. The data were analyzed using ANOVA procedures. Results indicated that Kazakh cultural values determined moderately the ethical choice of students, and adherence to them varied with students’ gender, rural/urban and regional background, and religiosity. Significant interactions were found; the effects of regional background, religiosity, and year of study were influenced by rural/urban background, and vice-versa. The findings emphasize the importance of strengthening social work students’ awareness and critical reflexivity regarding possible incongruities between professional and cultural values, as well as the need to consider students-related variables in ethics teaching. [ABSTRACT FROM AUTHOR]

Why study China's Christian universities in the Republican era today? Christian universities were brought by Western missionaries and evolved as an educational system in China at the beginning of the 20th century. They were eliminated during the restructuring of the Chinese higher education system in the early 1950s; however, Deng Xiaoping's reform policies in the 1980s brought profound changes in China, encouraging Chinese scholars to bring back pre-1949 Christian higher education in China. Since then, new approaches and reconceptualizations have been developed, such as in the fields of Eastern–Western cultural exchange, interdisciplinary studies (from xixue to guoxue), and the adaptation of global and local perspectives. This paper is an attempt to report how the reconceptualizations of China's Christian universities in the Republican era were brought about in the various processes of indigenization, contextualization, internationalization, Asianization, and Sinicization, with the subsequent development of a new legacy moving toward the Sinicization of Christian universities. [ABSTRACT FROM AUTHOR]

This research explains the Islamic revelation in the context of the synergy between fiqh and tradition. Using qualitative methods, this research concludes that: first, the pribumization of Islam is the result of the thought of K.H. Abdurrahman Wahid (Gus Dur) by seeking harmonization between fiqh and tradition. Gus Dur referred to the compromising process of Islamization by the Walisongo in spreading Islam in Nusantara as a very effective instrument or medium in the spreading of Islam. Secondly, in the Islamic Pribumization discourse, Gus Dur used the fiqh methodology of al-'ādah muhakkamah and al-'tsābit bi al-'urf ka al-tsābit bi al-nash, which were seen as capable of paying attention to the needs present in the local culture. For example, the greeting assalamu'alaikum is interpreted in the good morning greeting only in the relationship of mu'amalah, not up to the level of worship, in the custom of marriage by carrying out the conditions of harmony, but still given space in expressing their respective cultures while not contrary to religion. Third, based on its historical flow, religious values within culture in the Pribumization of Islam substantially shifted towards the discourse of Islam Nusantara and are now transformed into one of the indicators of religious moderation, namely accommodating a local culture so that it has a relevant relationship therein. [ABSTRACT FROM AUTHOR]

This article explores the process of decolonizing and indigenizing research from my perspective as a Mapuche woman. During this process, I examine how to approach and analyze colonial and patriarchal archives through an indigenous lens, leading me to consider a transformation of my work into an indigenous research endeavor. In this undertaking, I delve into the interplay of affective and political dimensions within indigenous research, recognizing them as catalysts for resistance and knowledge construction. I emphasize the significance of first-person research as a powerful means of empowering marginalized individuals and validating personal and collective experiences, countering Eurocentric epistemologies that perpetuate colonial and epistemic violence. Furthermore, I advocate for the recovery of marginalized knowledge and the integration of native epistemologies. As a third step in the process of decolonizing and indigenizing my research, I introduce the concept of 'Mapuchization of research.' This idea represents a process of reconnection with the ancestral knowledge of my people, where past and present come together. It intertwines several dimensions, including political, epistemological, and ontological, with the aim of contributing to indigenous research methodology, based on the knowledge found in Mapuche culture and history. [ABSTRACT FROM AUTHOR]

Pentecostalism contributes significantly to Christian revivals as well as to the rise of indigenous churches in the non-Western world. This is due to its proximity to local religious traditions, such as the practices of dream interpretation, healing, and exorcism. However, Pentecostalism as a term also reflects an American-dominated narrative; it has proven incapable of covering the main traits of indigenous Christian movements, either in the Global South or in China. For instance, in the 19th century—far before the birth of Pentecostalism as a modern term—both the Taiping Heavenly Kingdom (1851–1864) and the ministry of the legendary Pastor Hsi (Xi Shengmo 席胜魔, 1835–1896) expressed some Pentecostal characteristics. In the early 20th century, some indigenous churches, like the True Jesus Church and the Jesus Family, had clear connections with Pentecostal missionaries or organizations and showed obvious Pentecostal characteristics. However, leading evangelists such as Watchman Nee (Ni Tuosheng 倪柝声, 1903–1972) agreed with some practices of Pentecostalism and opposed others. Instead of claiming a Pentecostal identity (Ling'en pai 灵恩派), most Chinese Christians preferred to be defined as "spiritual" (Shuling 属灵). With the Spirit (Ling 灵) at the center, Chinese Christians went beyond the narrative of both Pentecostalism and indigenization; their exact aim was to seek the authentic Christianity of the apostolic age. "Spiritual Christian" (Shuling jidutu 属灵基督徒) would thus suggest a re-conception of part of the history of Christianity in China. [ABSTRACT FROM AUTHOR]

The papal Sacred Congregation de Propaganda Fide, founded in 1622, marks a milestone in the history of Christianity by promoting a new way of organizing "apostolic missionaries", which represented a major shift from colonial missions to purely ecclesiastical missions. The emphasis on the indigenization of clergy was a central element in its vision right from the founding documents. Propaganda Fide, bypassing the old patronage system, sought to extend the indigenization policy worldwide, though it faced difficulties and obstacles from religious orders and secular powers. This article introduces the history of the development of Propaganda Fide's indigenization policy and analyzes the early attempts to apply the policy in China, evaluating both its effectiveness and limitations across the first 120 years. [ABSTRACT FROM AUTHOR]

The Chinese Christian church was accused of colluding with Western imperialism, and this led to the anti-Christian movement. The Chinese church responded by accelerating a movement of church independence. Discussions of this movement have often been incorporated into a discourse of aggression and resistance between East and West. Such discussions obscure the differences between individuals and the plurality of thought in the Chinese church. Based on the textual analysis of his writings, the article aims to reveal previously overlooked details within Jia Yuming’s justification of the independence movement by. On the one hand, Jia responded to nationalism by pointing out the ethnic and national identities and obligations of Christians. On the other hand, he avoided conflict with the Western missions in the process of independence, thus taking the church’s independence out of the context of East–West confrontation. Finally, he reconciled the conflict between national identity and the Western image with the ecumenical values of Christ and the Christian reformation of society, unifying both sides with ultimate spirituality. His justification draws attention to an attuned theological path of thought in the process of indigenization of the Chinese church.

This research explains the Islamic revelation in the context of the synergy between fiqh and tradition. Using qualitative methods, this research concludes that: first, the pribumization of Islam is the result of the thought of K.H. Abdurrahman Wahid (Gus Dur) by seeking harmonization between fiqh and tradition. Gus Dur referred to the compromising process of Islamization by the Walisongo in spreading Islam in Nusantara as a very effective instrument or medium in the spreading of Islam. Secondly, in the Islamic Pribumization discourse, Gus Dur used the fiqh methodology of al-'ādah muhakkamah and al-'tsābit bi al-'urf ka al-tsābit bi al-nash, which were seen as capable of paying attention to the needs present in the local culture. For example, the greeting assalamu’alaikum is interpreted in the good morning greeting only in the relationship of mu’amalah, not up to the level of worship, in the custom of marriage by carrying out the conditions of harmony, but still given space in expressing their respective cultures while not contrary to religion. Third, based on its historical flow, religious values within culture in the Pribumization of Islam substantially shifted towards the discourse of Islam Nusantara and are now transformed into one of the indicators of religious moderation, namely accommodating a local culture so that it has a relevant relationship therein.

This autoethnography explores how the author's work with farming led her to learn from such Indigenous knowledge practices as listening to Nature and forming a familial relationship with land in pursuit of a spiritual life focused on social change. In doing so, it highlights how such pursuits as farming at a small-scale level contributes to food sovereignty efforts worldwide that question and resist settler-colonialist structures. While incorporating Indigenous knowledge into one's own practices risks contributing to harmful appropriation, the author argues that such knowledge has much to offer allies who wish to learn. [ABSTRACT FROM AUTHOR]

Social work education in Africa is faced with a myriad of challenges that require immediate attention for a sustainable future. If the principles of social justice, human rights and respect for diversities are central to the social work profession, then the education and practice of social work in Nigeria should be culturally relevant in engaging people and structures to address challenges. Participants for the study included four social work educators, 10 social work students and four social work practitioners. Findings from the research suggest the need for a paradigm shift from Western pedagogy to a more inclusive Nigerian pedagogy for a sustainable future. [ABSTRACT FROM AUTHOR]

When the Jesuits returned to China during and soon after the Opium War (1839–42), one of their first tasks was to establish a novitiate in Shanghai and begin preparing Chinese novices for formation in the Society. This essay focuses on the role of these Chinese Jesuits and their associates, in particular Huang Bolu (黃伯祿, also known as Pierre, Petrus, or Peter Hoang), who wrote several influential texts on scientific, legal, economic, and political topics in both Chinese and French. Although deeply committed to the church, Huang also tried in subtle ways to reform or redirect certain practices of the Jesuits in China, in particular, the reliance on the French Religious Protectorate. In doing so, he drew together the worlds of global Catholicism and late imperial Chinese literati. The works and experiences of Huang, Chinese Jesuits, and other Chinese Catholics within the orbit of the Jesuits allow us to hear the voice of indigenous Catholicism while also demonstrating the complicated interaction between spirituality, identity, empire, nationality, and the supranational church. This article is part of the special issue of the Journal of Jesuit Studies , "Jesuits in Modern Far East," guest edited by Steven Pieragastini. [ABSTRACT FROM AUTHOR]

This review examines the discourses and practices that have produced a lively literature on museum decolonization created by scholars of museum practices and curators. We consider the trajectory of decolonization efforts in museums, focusing especially on the care of Native North American heritage, with comparison to similar trajectories internationally. We begin with a discussion of decolonizing moments in theory and practice, with particular attention to 1990s critique of ethnographic museums and developments after the passage of the Native American Graves Protection and Repatriation Act (NAGPRA). Following this discussion is a review of works on concerns regarding Native American representation and public displays, involvement in collections care, and the varied collaborations that are changing museum practices. The final section foregrounds the fluorescence of tribal museums and their contributions to the decolonization and indigenization of museums, as well as emerging paradigm shifts in both the anthropology of museums and anthropology in museums. [ABSTRACT FROM AUTHOR]

Drawing from a content analysis of early issues of the gay newspapers, Link/Skakel and Exit, I map the force with which the masculinization of gay culture, the Butch Shift, entered the white gay imaginary in South Africa in the 1980s via transnational exchanges with comparable print and visual cultures from the Global North (especially the United States) and related processes of indigenization. Along with other relevant editorial and commercial content, selected advertising images for South African gay leisure spaces invested in macho iconographies are discussed as prominent sites for shifting white gay male identity away from effeminacy and toward hypermasculinity in this period. The sissyphobia (or anti-effeminacy attitudes), misogyny, and race politics that informed such discourses are also addressed, along with some polemics against the Butch Shift that appeared in Link/Skakel and Exit at the same historical juncture. [ABSTRACT FROM AUTHOR]

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Indigenization was an essential issue in social work; however, it was hardly explored in previous studies on child abuse related to kinship guardianship. This article aimed to describe the assessment of eligibility of the alternative caregiver and examine the intervention for the permanency plan of the abused child. The abused child was removed from Western culture to his grandfather living in the Eastern context. This study employed a qualitative approach with seventeen participants. Data-gathering techniques included document search, in-depth interviews, observation, and drawing analysis. The assessment of the eligibility of the grandfather that applied systems theory and indigenization showed that the grandfather was eligible as the alternative caregiver. At the intervention phase, an emphasis on indigenization led to guardianship -not adoption- as an option for the child's best interest. The implications for social work practice and education were that indigenization should be given more space, especially in multicultural societies; when alternative care is required, Indonesian and African social workers should encourage the kinship form, considering strong community ties as the social capital; future research should focus on indigenization in permanency plan for abused disabled children. [ABSTRACT FROM AUTHOR]

The spread of Christianity to China initiated a process of indigenization, particularly evident in Christian art. This study explores the indigenization of early 20th-century Chinese Christian paintings through literature reviews, case studies, and comparative research. The analysis covers four forms of primary research. First, it explores the indigenization of Christian concepts, tracing their development from the introduction of Nestorian Christianity in the Tang dynasty through the establishment of Fu Jen Catholic University in the Republican era. Matteo Ricci’s implementation of the “Ricci Rule” during the late Ming dynasty, subsequently expanded by Celso Costantini, played a crucial role in the indigenous adaptation of Christian painting in China. The second facet focuses on the Beijing Catholic School of Painting, led by Chen Yuandu, a group that innovated Chinese Christian art by integrating local artistic expressions with traditional depictions of saints, assimilating symbols from Chinese literati painting, and preserving time-honored Chinese painting techniques. The third facet examines the strategy behind Christian painting methods. Fourth, this study discusses how the Fu Jen School faced varied reception and evaluations from domestic and international audiences under the complex social currents of the Republic of China and how the artists reflected the national spirit and artistic responsibility in their narrative paintings. Fundamentally, the practice of Christian painting at the early 20th-century Catholic School is not only an innovative artistic endeavor but also a significant case of cultural exchange between East and West and religious localization.

Workforce indigenization in Gulf Corporation Council (GCC) countries is under-researched in international business literature, especially among expatriate academics from the Middle East and North Africa regions working in GCC countries. Therefore, drawing from the social exchange and conservation of resources theories, this study examines the moderating effect of perceived fairness on the relationship between positive affectivity (PA) and creativity in the context of enhanced indigenization of human resource (HR) policies in GCC countries. This study collects data from 228 mobile academics working in Saudi universities. Principal least squares structural equation modeling results show that PA positively impacts creativity. Further, perceived fairness is found to reinforce the connection between PA and creativity. This study’s results indicate that host universities must build appealing HR policies to cope with the diverse challenges related to the indigenization of HR policies. Furthermore, this study highlights the role of positive personality traits in enhancing creativity.

In the first decades of the 20th century, the Sámi movement developed a vision for how education could play a central role in the future of the Sámi people. Faced with expanding colonial school systems, teachers and intellectuals imagined what education could look like if it was to contribute to the flourishing of Sámi livelihoods. One key contributor to this project was Per Pavelsen Fokstad (1890–1973). This article outlines key elements in Fokstad’s philosophy of education and discusses his contribution to education theory in both his contemporary cultural interface and the one that we work in over 100 years later. The analyses are based on a hermeneutical reading of Fokstad’s published texts. The analyses show how Fokstad outlined a philosophy of education based in the mother tongue as a catalyst for the child’s development of a sense of self, a feeling of community, and a connection to land. This philosophy was revolutionary in his own time due to its redefinition of what was worth learning and knowing, and has grown in significance since.

Ernst Faber’s 34 years of literary missionary works reveal his commitment to refining his approach to indigenizing Christianity in China. Employing three linguistic and cultural adaptation strategies—translation and commentary of the Bible, examination and analysis of missionary practical outcomes in Western society, and the revision and reinterpretation of Chinese classics incorporating Christian insights—Faber adapted his methods gradually into China’s specific conditions, indicating a prolonged path of indigenization. Despite expressing appreciation for Chinese culture, a critical examination reveals the preservation of his cultural biases and an unwavering commitment to Christianity as a means of purifying and enriching the spirit of the Chinese people. Rooted in the political context of his time and confidence in European historical world missions, Faber’s indigenization strategy in his Chinese literary works represents an interplay of cultural adaptation and resistance.

How China's social work can establish its own epistemology has remained largely unexplored. This article focuses on Confucianism, Taoism, and Chinese Buddhism to start this epistemological exploration, as they represent Chinese culture and can provide valuable epistemological elements for China's social work. Moving beyond epistemological elements from these philosophies, how social workers in China can further develop social work research and practice based on the unique Chinese context is also discussed, specifically through the processes of indigenization and authentization of epistemology in China's social work. Limitations and future research directions are also presented to guide future discussion. [ABSTRACT FROM AUTHOR]

The 2015 Calls to Action from the Truth and Reconciliation Commission of Canada (TRC) prompted universities to consider Indigenization. Subsequently, in recognition of the need for a prior step, decolonizing became the focus. At York University (Toronto, Canada), while faculty hiring policies and curriculum development addressed some aspects of the calls, there was limited focus on staff involvement. David Phipps, then Executive Director of the Office of Research Services within the Division of the Vice-President Research and Innovation approached Associate Vice-President Research Celia Haig-Brown with the original focus, "What about Indigenizing the Office of Research Services?" Our work began. "How do research administration practices/polices create (or serve as barriers to) an enabling environment for Indigenous research?" became the driving question. Building on the university's commitment to Indigenous Futurities as a research opportunity in our Strategic Research Plan1, the Journal of Research Administration's special edition on equity, diversity and inclusion provides a perfect site to reflect on our work and, we hope, provoke further discussion of the potential for decolonizing research services in other institutions of higher education. We begin this reflection and provocation in the article title. We bracket the (de) in the word decolonizing in the title to indicate our understanding of the complexity of a university, based as it is in a colonizing model, engaging in decolonizing work. [ABSTRACT FROM AUTHOR]

Since the Truth and Reconciliation Commission of Canada released 94 calls to action in 2015, Canadian universities have responded in numerous ways. A particularly significant response has been the creation of Indigenous Initiatives Offices and the appointment of senior leaders to help lead transformative institutional change efforts. Many of these new administrative appointments report directly to presidents and provosts, and have been taken up by Indigenous women. In this article, I present five key findings from research that explored the experiences of 12 Indigenous women administrators working in Canadian universities. The study highlighted how these Indigenous women enact Indigenous refusals as part of a transformative decolonial leadership praxis in universities. [ABSTRACT FROM AUTHOR]

To an increasing extent, scholars of social work have called for social work education and practice to be more responsive to local norms, customs and needs. Commonly referred to as indigenization, these scholars argue that social work curricula should incorporate practices, theories and understandings that are developed locally, eschewing the 'professional imperialism' that have come to dominate the discipline. This is also the case at universities in East Africa. Over the last decades, research emerging from local knowledge has developed substantially in the region. In this article we ask to what extent this is reflected in the social work curricula at three universities in Rwanda, Tanzania and Uganda, including a Norwegian comparative case. The article relies on a review of the curricula, addressing the characteristics of the teaching materials, the nationality and gender of the authors of the teaching materials, and the local relevance of the teaching materials, questioning whether they build on empirical data from a local or African context and to what extent they address issues of local or regional relevance. Our findings reveal that the presence of national or African authors and publications with a local empirical content is still marginal at the three East African universities. [ABSTRACT FROM AUTHOR]

This article considers the past, present, and future of social work education in Namibia in three parts. The first provides the historical context of colonization, liberation struggle, and post-independence social welfare. The second discusses social work education pre- and post-independence, focusing on the University of Namibia's (UNAM) programme and the challenges of developing an indigenized curriculum. The third on curriculum review focuses on an indigenized curriculum that fits a developmental social work approach and indigenous helping processes in local contexts. The authors propose a conceptual framework for curriculum review that draws on the Global Agenda for Social Work and Social Development and Namibia's fifth National Development Plan (NDP5), which are compatible with the integration of indigenous and Western social work approaches and developmental welfare goals, respectively. [ABSTRACT FROM AUTHOR]

Social work is an emerging profession and discipline in Nigeria with its pedagogical content and to an extent, the process being largely Western in design. This has led to a continuous call for indigenisation of social work education to service the peculiar needs of Nigerians. While indigenisation of social work education is a step in the right direction, efforts targeting this goal may give rise to some unexplored ethical issues. We explored some perceived ethical issues that may arise in the process of indigenisation of social work education using qualitative data collected from 15 educators from three universities in Nigeria. The data were coded with NVivo 12 and analyzed thematically. Findings revealed that in attempts to Africanise social work education, educators insisted that some issues like non-heterosexuality are unacceptable and un-African; thus, emphasized that students should not be taught/exposed to practice with sexual minorities. Also, some educators stated that the Nigerian culture of masculine superiority should be sustained. These perspectives are discriminatory, oppressive and against social work ethical principles. We recommend measures including (re)training of social work educators to reconcile their ethical and religio-cultural differences to better prepare future social work practitioners with local and ethically guided knowledge for contemporary Nigerian society. [ABSTRACT FROM AUTHOR]

This article engages with International Social Work education. The subject is new, and in many countries, especially in India, content for teaching has only begun to be formulated. While many attempts are being made across the world to provide international social work with a sound theoretical base, these efforts are only beginning to take shape in India. This article traverses the thinking, experience, and insights of a social work educator who has engaged in such a process – the development and teaching of a course on international social work for postgraduate students of an institute in Mumbai. [ABSTRACT FROM AUTHOR]