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Lest we feel tempted to regard the development of psychology in India as a recent phenomenon, it is important to look at the contributions of early workers in the field. A generation stands on the shoulders of its predecessor. Against this brief backdrop, this survey examines the contributions of early Indian psychologists. They were drawn chiefly from philosophy and education. However, it may be interesting to see how scholars from almost all parts of the country, who moved places contributing in varying measures, promoted the growth of the discipline. There was no narrow specialization as obtains today; they worked and researched in various fields of psychology at different times. The discipline followed generally the course it took in the West emphases on “behavior” did provide objective subject matter but by banishing consciousness and mental life the Anglo-American psychology has become impoverished. Recent efforts to retrieve the study of consciousness and indigenization hold potential for non-positivistic mode of understanding.

The development of psychological thought in the Indian subcontinent may be divided into three distinct periods: first, a multi-millennial span from antiquity to the founding of the British empire in the mid-nineteenth century; second, about a century of British colonial times up to independence attained in 1947, and third, bit over half a century of the postindependence era. This chapter attempts to highlight some of the major developments in psychological research in the Indian context during the second and the third periods. While the overview presented is selective and not exhaustive, it does indicate notable but uneven progress in addressing different issues relevant to social change and development. The conceptual and methodological positioning of the majority of the researches continues to be aligned with the Euro-American tradition of psychological science. In recent years, however, reflective endeavors have started to find ways to contextualize the discipline in the Indian cultural matrix. The struggles have led to many proposals including indigenization and building or rediscovering Indian psychology rooted in the Indian knowledge systems.

This chapter analyzes the manner in which the field of organizational behavior in India has undergone change in the context of various intrinsic and extraneous considerations. As experimenting and innovating with the organizational systems is necessary for growth the process of indigenization becomes an evolutionary process. A critical scrutiny of the developments within the academia and practices in applied settings suggest that the challenge of indigenization is embedded in the cultural milieu. The indigenization agenda has the potential to creatively orchestrate the seemingly continuous as well as not so continuous aspects of the evolving reality of Indian organizations. In view of the contemporary global scenario of transnational organizations, multicultural workforce, and the larger politics of knowledge, the promise and challenge of indigenization for the subdiscipline of organizational behavior are elaborated.

The chapter gives a historical overview of the interface and evolution of the fields of human development and developmental psychology in India. The significance of the field in the past, present, and future is discussed against national and global demographic realities. Research trends in the field across each decade in postindependent India are described against the backdrop of relevant social issues of the time. Important research and outreach initiatives that impacted national policies on early childhood, youth, old age and research-informed recommendations for issues of gender, provisions for child care, and the like are also addressed. Elucidating current research in the field, the shifting focus on different life stages (infancy, adolescence, and emerging adulthood) and Indian theoretical concepts are highlighted. The significance of indigenous perspectives and traditional frameworks guiding contemporary behaviors and attitudes in the changing social landscape of Indian society are discussed. Illustrating unique features of human development embedded in the Indian cultural context, future directions for research in the field are discussed vis-a-vis opportunities in a globalized, technologically connected world.

The difference between the context of generation of knowledge and context of application of that knowledge is significant. A valid form of psychological knowledge is one that is reflective of the culturally constituted human subjectivities. Against this backdrop, this chapter makes an effort to critically review the cultural embeddedness of the discipline of psychology in the Indian context. It has four parts. Part I investigates the adequacy of western psychology for understanding the Indian psyche and spells out the difference in the Indian and the western worldviews which shape psychological realities differently in the two contexts. Part II critically explores the various paths taken by psychology in India to become culturally relevant. Conceptual debates surrounding the notions of “indigenous” and “indigenization” hinging on the twin concerns of which cultural reality is the source of psychological theorization (native or imported) and whether the theory/concept aims to explain logic of “Indian” psyche (local reality) or “Indian” logic of psyche (global reality) are also addressed. Part III poses several challenges to the culturally informed body of psychological work in the Indian context. The chapter concludes by suggesting a road map ahead.

This chapter discusses the implementation of several international initiatives that the University of Regina, a Canadian tertiary institution located in the province of Saskatchewan, put in place to support campus Indigenization. The agenda to support Indigenization is not unique to this particular university; in fact, as this book highlights, it is becoming more “mainstream.” However, what is novel about this approach is how Indigenization and internationalization agendas and practices were intertwined. As such, this chapter offers one understanding of the relationship between agendas of Indigenization and internationalization and how common ground can be found as academics, students, and administrative staff develop a deeper recognition of Indigenous frameworks while critiquing settler-colonial infrastructure. By combining these intentions, this approach provides context-specific theoretical and practical perspectives that seek to decenter and make visible settler agendas.

The emergence and development of policy science in China, which is a new branch of political science, is closely related to the process of making government administration more modern, professional, scientific and democratic. Since China began its reform and opening up, and as government administration has become more modern, policy science has been under development and has become an important branch of political science and of administration and management science. However, since policy science entered China only a short time ago, its development as a discipline and its actual use in the public policy process are still in the early stages, and there are still many problems arising from its immaturity and its weak theoretical and methodological foundation.

The type of future that a tertiary qualification can provide remains available to very few Indigenous people. Despite increases in the overall number of Indigenous people completing university, including research degrees, NAPLAN data suggests that the number of school students achieving National Minimum Standards in reading and writing standards has—at best—plateaued since 2008. In the context of ambitious new targets for Indigenous higher education these data are part of a broader conversation about indigenisation and governance of the academy. In this context, universities are not simply degree-conferring institutions. They are places of hope and change. They are employers and networkers and innovators and archives and lobbyists. They exist not simply to increase the number of tertiary qualified consumers but also to help us (re)create the future. These are relational challenges as much as they are policy challenges. They require us to rethink our expectations of both settler scholars and ourselves to consider how we enter academic spaces, how we govern knowledges, and how we reach beyond these walls to put ourselves in service of communities traditionally exploited by the academy.

Based on Beecroft “ecology of world literature,” the chapter discusses the role of canon formation in the processes of nationalizing and autonomizing literature. These lead from vernacular literatures to national literary ecologies organized in a modern literary world-system. In the early Slovenian poetry from the Enlightenment to Post-Romanticism, the imagining of the emerging national literary system and its growing canon allegorized the efforts toward the standardization and cultivation of national literary language. In this context, intertextual indigenization of Parnassus and Elysium, classical topoi of canonicity, served as an autopoietic strategy of a nascent literary system (nested in the predominantly German-speaking Habsburg Empire) to assimilate the cosmopolitan patterns of the Classical canon and capitalize on its Pan-European prestige.

Food culture is a form of cultural soft power (if one utilizes a broader definition of the term) encompassing and propagated through non-military, economic and cultural means of influence. It is a form of persuasion without the need to resort to force. While food anthropologists have made inroads into studying the subject matter, political scientists and international relations (IR) experts have hardly touched the topic at all. When food cultures are termed as authentic, cultural norms in terms of food consumption are reinforced within a community. At the same time, when this food product is exported to other countries, localization takes place for achieving greater resonance with local consumers. The original food product may even incorporate local features for more effective marketing and sales. This writing examines the reception of Korean food culture in Singapore as a form of soft cultural diplomacy through multi-disciplinary historical surveys, observation case studies and area studies perspectives.

Food culture is a form of cultural soft power (if one utilizes a broader definition of the term), encompassing and propagated through non-military, economic and cultural means of influence. It is a form of persuasion without the need to resort to force. While food anthropologists have made inroads into studying the subject matter, political scientists and international relations (IR) experts have hardly touched upon the topic at all. When food cultures are termed as authentic, cultural norms in terms of food consumption are reinforced within a community. At the same time, when this food product is exported to other countries, localization takes place for achieving greater resonance with local consumers. The original food product may even incorporate local features for more effective marketing and sales. This writing examines the reception of Japanese food culture in Singapore as a form of soft cultural diplomacy through multi-disciplinary historical surveys, observation case studies and area studies perspectives.

This chapter examines the contemporary scramble by capital for the control of Zimbabwe’s land, natural resources and minerals, in light of three policies that have been elaborated and put into practice especially since 2000: the Fast-Track Land Reform Programme, the Indigenisation Policy and the Look East Policy. The chapter analyses the state-led restructuring of capital and the diversification of foreign investments under the weight of sanctions and destabilisation, as well as the promotion of accumulation strategies from below and by domestic elites. The contradictions of these processes are highlighted and their impact on the evolution of national policy and strategy. The various forms of resistance are also brought to the fore, including at the local level and at the level of regional and larger policy.

This paper examines the success of Full House Thai, a Thai remake of popular Korean drama “Full House”. First, it explores the indigenization of Korean elements in the Thai remake Full House, arguing that the success of Full House Thai lies not only on the attractiveness of Thai actor and actress but also on the Thai-ization of Korean elements. The second part looks at the reception of Asian audience towards Full House Thai. Taking the case of Vietnamese audience, the paper explores how Vietnamese audience interpret Thai remake version in relation to the original Korean version as well as with respect to Thai culture portrayed in the series. The aspects of Thai culture the paper asks Vietnamese audience to reflect upon include views on gender, roles of men and women, the portrayal of social class as well as romantic love. Data presented in this paper come from textual analysis as well as in-depth interviews with 15 Vietnamese audiences.

Web technology, in its current avatar, has been fiercely debated in terms of its efficacy in the field of humanities pedagogy. However, the verdict has not yet been delivered. This chapter is an attempt to explore the theoretical premises of web technology within which they operate and its interactions with pedagogic forms—its circulation, dissemination, and hybridization; its impact in terms of teaching-learning behavior; the space of internal dynamics of such an interface and the challenges that such interactions throw up; the integration/externalization of digitization within the pedagogic framework; and the possibilities of indigenization, and, by extension, transformation of such technology within the Indian classrooms.

Based on the definition of indigenization in the context of Christianity, discussion in this chapter on indigenization covers three major aspects: theology, liturgy and architecture, in the Church in Taiwan. In terms of theological indigenization, the Jesuit theologate in Fu Jen Catholic University under Fr. Aloysius Chang Chun-shen led the Faculty of Theology of St. Robert Bellarmine to become the bastion of theological indigenization in Chinese. Fr. Andrew Zhao Yichou led a team of church scholars to translate the Latin liturgical texts into Chinese and began the liturgical indigenization among Chinese Catholics around the world. Indigenization in Christian architecture has not been so successful for historical reasons dating from the pre-1949 period. Discussion is initiated on the future of indigenization in the context of Catholic development in Taiwan.

This chapter provides an overview, reflection and evaluation of indigenization efforts of the Catholic Church in Taiwan. The overview covers philosophical and historical development from the late Ming dynasty up to and after Vatican II. The reflection centers on the cultural exchange between the East and the West, the instruction of the faithful as well as on theology and Chinese culture in the light of the Gospel and the effects of the frequently exclusive use of Mandarin Chinese as the liturgical language in church services. Evaluation covers aspects of the apparent ascendancy of Mandarin Chinese culture to the detriment of Fujian and Hakka cultures and its effects on evangelization while the conclusion offers three recommendations touching on evangelization and interfaith dialogue.

In this chapter, Ottmann focuses on a people group that contributes to the complexity of the educational landscape, people who are indigenous to the land but often not recognised as such, people that continue to confound many researchers, educators, leaders and policy-makers at all levels of education (elementary, secondary and post-secondary) – Canada’s First Nations, Metis and Inuit peoples. As an Anishinaabe person, the author resides within this circle. Ottmann asks the following questions: Why do significant educational gaps still exist and why do many First Nations, Metis and Inuit students disappear from the halls of our learning institutions, particularly in times of transition (i.e. from grades 6–7, 9–10, and 12–post-secondary)? How can educational leaders and teachers equip themselves to support students who see and experience the world differently – students who, in general, have not been responsive to traditional Eurocentric educational approaches? Do foundational educational precepts (i.e. philosophies, theories, methodologies and strategies) need to change to resolve long-standing issues (i.e. the education gap between Aboriginal and non-Aboriginal students in Canada) to make way for inclusive, innovative, caring and supportive spaces in education? To answer these questions, Ottmann first provides a picture of the educational landscape of Canada’s Indigenous peoples, which includes insight and history of the systemic and systematic barriers, and the worldview differences between Indigenous and non-Indigenous peoples when it comes to the pursuit of post-secondary schooling success. Ottmann then explains the important role that Indigenisation and decolonisation has in strengthening post-secondary institutions and provides examples of access and transitioning programs in Canada, and ends with a case study. In the pursuit of the ‘new buffalo’ (education), the Trickster (transformational character) is at play in terrain defined by constant flux (change). It is by embracing and learning from these key concepts that learning institutions can develop sustainable access and transitioning programs that will not only benefit Indigenous students but all students. Ultimately, what is good for Indigenous students is good for all students.

Cultural and commercial contacts between India and mainland Southeast Asia began with the spread of Hindu–Buddhist ideology along with influence of Pali and Sanskrit languages since 500 B.C.E. New ideas, new modes and patterns of life were introduced. Language and literature of Thailand were not an exception. India had a strong influence on the various linguistic and literary traditions of Thailand. Versions of the epics Ramayana and the Mahabharata, the Pancatantra (animal stories) and the Jataka stories migrated to the land of Siam and took new localized forms. So the notion of indigenization became vibrant and a new form of associated as well dialectical culture evolved.

Kim offers a provocative view on “culturally independent” social science in the form of alternative discourses that can provide more realistic and relevant explanations and interpretations of social phenomena in each society. He does this because he doesn’t solely rely on the theories and methods emanating from the one-sidedly dominant Western academia, but he also draws upon the traditional intellectual resources and utilizes vernacular languages in each society and takes different approaches than those already available in the existing literature. The author illustrates this by introducing the case of indigenization efforts in Korean sociology. He urges that Western social scientists need to accept with an open mind and recognize those alternative discourses produced in non-Western academia for their possible contributions to the enrichment of global scholarship in the relevant disciplines.

The auto sector in Pakistan has been a persistent opponent of trade liberalisation in the country. This has entailed losses to consumers in terms of higher prices, low safety and quality standards, and lack of innovation in this sector. The deletion programme, which was to result in indigenization of final output, has also failed to deliver expected results. The market structure of this sector, particularly in the case of cars, is narrow with only three Japanese companies monopolising the market. Even when import of older vehicles was allowed in Pakistan, it was used Japanese vehicles that were imported the most. This has prevented competition in this sector, and many respondents in our market survey have revealed that if cheaper auto sector inputs and raw material are allowed and imports are facilitated from China and India, new entrants (both domestic and foreign) may enter production. Pakistan also has a comparative advantage in several auto sector components/classifications. However, these do not find their way, for example, to India due to what the industry describes as non-tariff barriers, state-specific levies and unconventional environmental standards required by Indian authorities. This paper proposes a way forward whereby the commerce ministries of India and Pakistan can address the concerns of Pakistan’s auto sector and create a win-win milieu. However, this alone will not be enough. We explain in this paper that several institutions in Pakistan such as the National Tariff Commission, Ministry of Industries, Engineering Development Board, Federal Board of Revenue, and PSQCA will also have to play their role in challenging domestic manufacturers and opening up the auto sector for competition, which will help consumers in Pakistan and lead to job creation.

This chapter introduces the beginnings of the Chinese Sisters of the Precious Blood in Hong Kong, as Tertiaries of the Italian Canossian Sisters since the early 1860s. It describes a unique, indigenous congregation of religious women in the Hong Kong Church. Also it discusses the special concern of the Roman Catholic Church for the indigenization of the Church in China, as expressed in Pope Benedict XV’s apostolic letter Maximum Illud (1919). This chapter explains in great detail The Rules of the Tertiaries, the spirituality of the Chinese sisters, and the sisters’ work in orphanages, schools, Catholic education, and evangelization. It emphasizes the evolution of the Catholic Church and the contribution of this book to local studies, cross-cultural relations, and the history of the Catholic Church in Hong Kong and China. It reveals the transformation of a minority of Chinese sisters within the minority of the Catholic population in Hong Kong.

This chapter highlights China—the country’s reform, revolution, intellectual renaissance, and the demands of a world war—in the first two decades of the twentieth century. It emphasizes the Chinese sisters’ service to the needy, the women and the children of Chinese families. It describes the process of independence of the Tertiaries—they themselves becoming an independent congregation known as the Sisters of the Precious Blood under the direct control of the Hong Kong Catholic Mission in 1922. This chapter also introduces the foundress (Sister Clara Tam), the Constitutions of the Precious Blood Sisters of Charity of 1912–1914, and the Constitutions of the Chinese Sisters of the Precious Blood in Hong Kong of 1929. It discusses the relationship between the Chinese and Italian sisters, the education of Chinese girls, the training of novices, the formation of sisters, the concerns of the Universal Catholic Church, and the indigenization of the China Mission.

This chapter highlights a new stage in the development of the Precious Blood Sisters, who moved into their Motherhouse with an adjacent building used as a school called Tack Ching and a church, in Shamshuipo, Kowloon Peninsula. It stresses the sisters’ commitment to expanding their pastoral work in the neighborhood and serving the disadvantaged in society. In particular, this chapter elaborates on the sisters’ work on education, medical care, charity and evangelization, the finest example of the indigenization of the Catholic Church in Chinese society. It also describes the First, Second, Third, and Fourth General Chapters of the Precious Blood Sisters in 1929, 1932, 1935, and 1938 respectively. It introduces the three superiors general of the congregation: Sisters Teresa Tam, Joanna Tam, and Lucy Chan and emphasizes the spirituality of Lucy Chan. In addition, it mentions the Precious Blood Hospital and the financial difficulties of the sisters.