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Trailblazing discussions on “decolonisation” have continuously been building up since Kwame Nkrumah’s Pan-Africanist ideological constructs, but not much has been undertaken regarding the rebuilding of the fibre of the Public Administration curriculum. As a result, literature has been embedded in a lot of nuances in decoding the concept of decolonization. Amongst these narratives is the tendency to distinguish the decolonization of the curriculum as a mere African exhilaration which is disguised as a counter-construct to colonization. In light of the adverse effects of colonization on the African curriculum, critical reflections that shoot from a broad review of decolonization approaches in Public Administration are unveiled in this article. The aim is to encourage institutions of higher learning to apply a decolonizing approach that appreciates the pedagogical value of indigenous knowledge relating to Public Administration as a locus and as a focus. The article also covers an exposition revealing how decolonization of the Public Administration curriculum is neither an “anti-West” fad nor a dissuasion to learn from the West and the globalized village. It does this by taking full cognizance of the past without disintegrating the already polarized social fabric. It is against this background that it becomes imperative that South Africa begins to rediscover, and regenerate its local values by enabling the practicalities of decolonizing the curriculum through extending examples in practice. If university repositories and research hubs are going to be reliably contributing to the transformation of the African continent and the global village at length, then it is obvious that the teaching material and how it is delivered will have to certainly change somehow. The article then explores alternatives and sustainable solutions that can be proffered in accelerating the relevance of the alternative indigenous knowledge systems on the Public Administration curriculum.

Indigenous peoples have been misrepresented and underrepresented in media since the dawn of cinema, but they have never stopped telling their own stories and enacting agency. It is past time to recognize them on their own terms. To facilitate that, academics, activists, and industry partners can fund, hire, teach, and share more Black, Indigenous and people of color (BIPOC) led projects. The uniqueness of 2020 with COVID-19, Black Lives Matter and human rights movements, and the move online by many academics and organizations have deepened conversations about systemic inequities, such as those in media industries. To address the often-heard film industry excuse, “I don’t know anyone of color to hire,” the Nia Tero Foundation has created Kin Theory, an Indigenous media makers database, that is having a dynamic, year-long launch in 2021. Nia Tero is a global nonprofit that uplifts Indigenous peoples in their land stewardship through policy and storytelling. Kin Theory is being developed to be global in scope, celebrating the multiplicity of Indigenous national cinemas and the power of narrative sovereignty. This paper demonstrates ways in which Kin Theory is striving to Indigenize the film industry through collaborations, coalition building, and co-liberation joy. The projected outcome of this study is to highlight how Kin Theory has the potential to increase access to Indigenous media makers, strengthens relationships, makes media works more visible, and increases support for BIPOC-led projects. This paper discusses the impacts of media misrepresentations and erasure, the foundations of Kin Theory, and introduces the potential for Indigenous national cinemas and narrative sovereignty. By reporting on the launch of Kin Theory at the Big Sky Documentary Film Festival, strategies for Indigenizing the film industry are also discussed. Throughout it is argued that decolonization is not a salvage project, it is an act of creation, and diverse industry leaders are offering new systems that support this thriving revitalization.

Postsecondary institutions across Canada have implemented various Indigenization strategies. Critical reflection is needed about the development, implementation, and impact of these strategies to ensure they serve more than checked boxes, and that they strive towards institutional decolonization. The purpose of this article is to present the development of an undergraduate course on Indigenous wellness at a Canadian postsecondary institution. Applying a reflective case narrative scholarly approach, we self-situate to present contextual information about ourselves and the course, as well as our motivation for course development and the scope of curriculum design. We consider five indicators of course design success within Dimitrov and Haque’s (2016) intercultural curriculum design competencies, and we recommend changes to the course design process for Indigenization sake. Reflecting on and interpreting our approach, we propose a three-party relational model to Indigenous course development consisting of the course instructor, a keeper of traditional knowledges, and a teaching and learning expert. In doing so we attempt to inform and prompt the thinking of others with similar or related course design goals.Les établissements d’enseignement supérieur d’un bout à l’autre du Canada ont mis en oeuvre diverses stratégies d’indigénisation. Il est nécessaire de faire appel à la réflexion critique sur le développement, la mise en oeuvre et l’impact de ces stratégies pour garantir qu’elles servent davantage que des cases cochées et qu’elles s’efforcent de décoloniser les établissements. L’objectif de cet article est de présenter le développement d’un cours de premier cycle sur le bien-être des autochtones dans un établissement d’enseignement supérieur du Canada. Grâce à une approche de récit de cas réflectif, nous nous situons nous-mêmes pour présenter des renseignements contextuels sur nous-mêmes et sur le cours, et nous présentons notre motivation lors de la conception du cours et de la portée du programme d’études. Nous prenons en considération cinq indicateurs de réussite pour la conception d’un cours dans le cadre des compétences de conception de cours interculturel présentées par Dimitrov et Haque (2016) et nous recommandons des changements à la conception du cours pour le bien de l’indigénisation. Suite à notre réflexion et à l’interprétation de notre approche, nous proposons un modèle relationnel en trois parties pour le développement d’un cours sur le bien-être des autochtones: l’instructeur du cours, un gardien du savoir traditionnel et un expert en enseignement et en apprentissage. Ce faisant, nous tentons d’informer et d’inviter la réflexion d’autrui avec des objectifs de conception de cours semblables ou connexes.

The current paper investigates language appropriation strategies in Usman T. Malik's award-winning collection Midnight Doorways: Fables from Pakistan. Furthermore, this paper also investigates how culture is portrayed through language. Through the technique of Appropriation, the language of the Centre is assimilated and altered in a creative manner to create space for indigenous cultures and expressions. It is a self-empowering strategy used by many post-colonial writers, of different ethnicities affected by the colonial encounter, to empower and promote their indigenous culture and interests. Corpus software AntConc 3.5.9 along with Qualitative Textual Analysis were employed to evaluate the data. For the analysis Wordlist and Concordance tools were used to first identify and catalogue all instances of language appropriation. Additionally, the data was also evaluated through closed reading to reduce the chance of oversight. Finally, all the identified instances were individually analyzed to investigate the method of language appropriation. Most prevalent appropriation strategies include the use of un-translated words, syntactic fusion, lexical innovation, translation equivalent, contextual redefinition, and code-switching. After cataloging the data, the Urduized words were analyzed to map the appropriation at the lexical level and sentential level. The research and its findings can be used for pedagogical purposes as they make significant contributions toward establishing the Pakistani variant of English. [ABSTRACT FROM AUTHOR]

This essay uses analytical sketches of Indigenous DJ collective A Tribe Called Red’s “How I Feel” as a starting point for critiquing the white colonial Eurocentric norms of music analysis as currently practiced in the discipline of music theory. I expand on previous calls for greater diversity and inclusion within the field by exposing colonial and Eurocentric analytical strategies. I then propose some possibilities for decolonizing and Indigenizing music analysis that reflect individuals’ differing capacities for growth and change while also challenging music analysts to move beyond tokenistic gestures. [ABSTRACT FROM AUTHOR]

Indigenization is a relatively new phenomenon in Canada. It is a broad concept that includes everything from changing physical spaces to challenging Western epistemologies and the status quo. In this study, I describe nine Indigenous students' experiences with Indigenization at the University of Saskatchewan. Students were impacted both positively and negatively by their engagement: They described both opportunities borne of engagement with Indigenization and detriments such as exhaustion and lack of basic needs. In terms of methods to Indigenize, the participants described the importance of representation, centring Indigenous values and knowledges, and creating communities that can Indigenize. I end the paper with four policy recommendations for post-secondary institutions interested in Indigenization. [ABSTRACT FROM AUTHOR]

Among Indigenous (Native American) people, the mortality rate from COVID-19 has been as high as three and a half times higher than the US national average. The pandemic has highlighted existing disparities in the health care services available to both rural and urban Indigenous/Native American peoples in the US federally recognized “Indian Tribes” (Tribal Nations). “Constructive Indigenization” reveals areas where Indigenous/Native American ways of knowing and being apply uniquely Indigenous/Native American cultural values, world views, and perspectives to transcend systemic, economic, and social barriers. This study proposes the concept of Constructive Indigenization as a mechanism for observing and considering the contextual reality that exists in, around, and through the interactions between tribal sovereignty, nation-building, and decolonization, collectively. Using analysis from two case studies of the Navajo and Choctaw Nations, the authors consider Constructive Indigenization through a variety of Tribal responses to the COVID-19 crisis in “Indian Country” while also incorporating a social determinants of health (SDoH) framework to situate healthcare disparities of marginalized people and the responses of Indigenous/Native American Nations to the crisis. [ABSTRACT FROM AUTHOR]

The article analyzes the relationship between the measures of the new economic policy and social processes in the Crimean ASSR. The NEP of 1920 was supposed not only to destroy economy, but also to form a national proletariat in the republic. The Crimean Tatars were supposed to become a social base for supporting the transformations of the Bolshevics. In the Crimean cities, unlike the industrial regions of the RSFSR, there was no proletariat. NEP formed it. Despite of the beginning of the industrialization policy, a radical change in the methods of economic regulation, this task was embodied in the 1990s as well.

Drawing data collected in 2021 from a probability sample of Hong Kong residents, we examine their political identity with the former colonists and their post-colonial ruler in China. The data show an expected anti-China sentiment but an unexpectedly lukewarm attitude toward their former colonists. Instead, the survey respondents expressed strong feelings toward indigenization with traditional Chinese culture. For the sources of such sentiment, this paper finds that the anti-Mandarin language policy, the post-1997 anti-establishment education policy, and the anti-China media are particularly important reasons. This study attributes the trend of post-colonial indigenization to the political vacuum left by the departure of the old ruler and the new ruler's inability to indoctrinate the newly ruled under the postcolonial institutional design of One Country Two Systems. This trend of indigenization is likely to tilt toward identity with the Chinese state as China is stepping up its effort to make the territory more China-friendly.

The necessity of mass proletariat formation and the essence of the professional shol development in 1920-1930have been considered in the article. Interconnections with main processes of public life such as enthusiasm, class approach and corenization have been cleared up in the artide. Command system proved to be noneffective in solving problems dynamic development. But still it provided enterprises with manpover. The modern innovation policy in manpower market should be formed on the basis of the positive experience.

The American architect Walter A. Taylor, who was an Episcopal missionary in China from 1923 to 1927, intended to 'desig[n] churches and other buildings that were Chinese and belonged to China'. Taylor found himself at a crossroads, between Christian architecture in his home country, the USA, which was experiencing a time of transition, and the birth of the Chinese Republic and its strong rejection of Western hegemony. This article investigates how Taylor tried to undertake his task, where he found inspiration and what this indigenized architecture looked like. I argue that, although his work aimed at participating in the shift towards indigenization, it bore the signs of Chinese culture as seen through the eyes of a Westerner and imperialism. [ABSTRACT FROM AUTHOR]

The article explores the history of state Jewish theaters in Ukraine in the period 20-30s of the twentieth century. Important, previously unknown facts of organizational and creative processes of Kharkiv, Kyiv, and Odesa GOSETs are highlighted. This article describes the stages of the Soviet policy of indigenization and its influence on the development of Jewish theaters in Ukraine. The publication clearly describes the ways of each of the state Jewish theaters of Soviet Ukraine from their creation to the beginning of the Second World War, when all Jewish theaters were evacuated from Ukraine. Based on the analysis repertoire and changes in the administrative and creative management of theaters, the influence of the Soviet totalitarian regime on the theatrical art of one of the largest national minorities in Ukraine is highlighted. The first reference is made to archival documents that regulated the repertoire of Jewish theaters at the state level. The article examines the influence of the Soviet government on staff changes in the management of GOSETs in Kharkiv, Kyiv and Odesa. The author concludes the article by encouraging the study of national minority theaters for a more detailed understanding of domestic theatrical processes of the first half of the twentieth century. [ABSTRACT FROM AUTHOR]

The twenty-eight lunar mansions, one of the core ideas of the Chinese understanding of the celestial sphere, had been known as a guide to celestial areas and specific times dating back to antiquity. By combining with the Chinese thought of yinyang wuxing ..., the lunar mansions became far more indigenous in character; at first, astronomical zoomorphism was not common in Han cosmology, but it became more so through this process of indigenization and standardization, especially from around the eleventh century. This period can be described as a major turning point in the historiography of the lunar mansions in China in that a complete iconography consisting of relatively familiar animals, instead of sacred imaginary beasts, appeared in many textual and visual materials (especially Daoist examples). Starting in the Yuan period, this zoomorphic iconography also appeared on official ceremonial flags unrelated to divination or astronomy. This may suggest changing Chinese attitudes toward the lunar mansions. The wish to control a wild but redoubtable nature may have bestowed a particular secular terrestrial significance on celestial bodies. [ABSTRACT FROM AUTHOR]

The topics of equity, diversity, inclusion, decolonization, and Indigenization have been neglected in academic and research integrity. In this article, I offer examples of how these issues are being addressed and argue that academic integrity networks and organizations ought to develop intentional strategies for equity, diversity and inclusion, and decolonization in terms of leadership, scholarship, and professional opportunities. I point out that existing systems perpetuate the conditions that allow for overrepresentation of reporting among particular student groups including international students, students of colour, and those for whom English is an additional language. I conclude with concrete recommendations for action. [ABSTRACT FROM AUTHOR]

This study examined the approaches of the Community Wellbeing Initiative (CWI), a gender-based violence (GBV) prevention program in Ethiopian refugee settings, through the perspectives of social workers. Using the decolonization framework, the study tried to bring the voices of global south social workers into the international discourse. In-depth interviews were conducted with 8 social workers, and transcripts of their interviews were analyzed thematically using Nvivo12 software. Three major themes emerged: "conflicting approaches with the local sociocultural context", "foreign-based and centralized approaches", and "aid as an instrument of modern-day imperialism". The findings showed that the foreign-developed approaches of the CWI conflict with the local context and lack input from local expertise and knowledge. The approaches are highly centralized and limit social workers' creativity in implementing the program. These findings demonstrated the need for involving local experts in designing GBV intervention programs, following a dialogical bottom-up approach and decolonizing partnerships that use aid as an imperialistic tool for social work services. Future research should further examine cases where local culture plays an oppressive role and find the balance between positive local contexts and global social work values and help expand the decolonization discourse in a direction that ensures relevance to local communities. [ABSTRACT FROM AUTHOR]

This paper aims to contribute to the decolonization and Indigenization of democratic theory. Regarding decolonization, I explain that democratic self-determination is typically associated with sovereign autonomy and can serve to justify policies and discourses of settler colonial control, erasure, and assimilation. Regarding Indigenization, I reconceptualize democratic self-determination from an Indigenous starting point. I discuss the Two Row Wampum of the Haudenosaunee Confederacy and offer an account of the political principles it embodies. I interpret it as advancing a relational conception of democratic autonomy, which makes it possible to embrace a plurality of political arrangements and political actors, to blur the distinction between internal authority and external sovereignty, and to de-emphasize the enforcement of decisions in favor of the maintenance of commitments to a political relationship. [ABSTRACT FROM AUTHOR]

While acknowledging mutual alignment in their critique of social work's dominant Eurocentric lens, indigenous and indigenization of social work have thus far forged separate routes. Indigenous social work predominantly focuses on groups in the settler colonial states of North America and Australia where the term 'indigenous' as an official identity category is embraced by groups to signify their a priori territorial claims, traditional way of life, and distinct world views. Indigenization of social work, on the other hand, primarily deals with the effective transmission of praxis in non-western regions. Yet complex linkages between the two exist that impacts the trajectory of indigenization of social work. This article draws upon indigenous theorizing and transdisciplinary learning to examine the neglect of highly charged concepts such as 'indigenous' and relationally notions of indigeneity within the social work indigenization discourse in China. Further, grounding the analysis within the liminal sphere of China's ethnic minorities, particularly the case of Tibet Autonomous Region, it presents a preliminary discussion on potential ways to conceptualize ways forward. [ABSTRACT FROM AUTHOR]

In this article, the tree is used as a metaphor for the birth, nourishment, growth, stress, pruning, resilience, and regeneration of decolonial work to indigenize museum education. At the center of this work is Indigenous peoples, perspectives, and ways of knowing and being. This principle has guided the work of the authors who assert that when museum education is led by Indigenous and racialized women with a shared commitment to foster authentic relations with Indigenous peoples through anti-oppressive education, the decolonial work to indigenize museums is possible. Indigenous staff, advisors, and community members worked in coalition with non-Indigenous staff, who shifted from working in allyship when convenient to working as accomplices when risk was involved. To indigenize museum education means to challenge the colonial narratives perpetuated by museums and to fight for narrative sovereignty by Indigenous peoples in a colonial institution – that is at the heart of the decolonial work in this case study. [ABSTRACT FROM AUTHOR]

In recent decades, migration studies has become a major academic cottage industry, in Taiwan as well as elsewhere. Migration is hardly new in global history, nor are experiences of economic exploitation and social injustice rooted in the systemic regulation of foreign labor. Its growth in the late twentieth century was not only the product of transnational movements but also the perception of borderless economies and decentralized flows of people. Foreign labor has always been stratified, but outside the West the closed primordialism of the nation as "imagined community" reified structural inequality. In Taiwan, the fictive advent of "multiculturalism" was in fact a process of indigenization that rigidified newly instituted notions of nationality. [ABSTRACT FROM AUTHOR]

What does a name mean in translation? Quine argued, famously, that the meaning of gavagai is indeterminate until you learn the language that uses that word to refer to its object. The case is similar with scientific texts, especially if they are older; historical. Because the meanings of terms can drift over time, so too can the meanings that inform experiments and theory. As can a life's body of work and its contributions. Surely, these are also the meanings of a name; shortcuts to descriptions of the author who produced them, or of their thought (or maybe their collaborations). We are then led to wonder whether the names of scientists may also mean different things in different languages. Or even in the same language. This problem is examined here by leveraging the insights of historians of psychology who found that the meaning of "Wundt" changed in translation: his experimentalism was retained, and his Völkerpsychologie lost, so that what Wundt meant was altered even as his work—and his name—informed the disciplining of Modern Psychology as an experimental science. Those insights are then turned here into a general argument, regarding meaning-change in translation, but using a quantitative examination of the translations of Piaget's books from French into English and German. It is therefore Piaget who has the focus here, evidentially, but the goal is broader: understanding and theorizing "the mistaken mirror" that reflects only what you can think to see (with implications for replication and institutional memory). [ABSTRACT FROM AUTHOR]

Canadian universities have accelerated plans to Indigenize their institutions following the release of the 2015 Truth and Reconciliation Commission of Canada's (TRC) Calls to Action report. While the TRC report implicates post-secondary institutions in the work of educating society about the legacy of Indian Residential Schools, many universities have expanded this call to include various efforts aimed at increasing Indigenous presence across their respective campuses. Yet, the consequences of said work do not always match the stated goals. In this essay, Pedri-Spade and Pitawanakwat discuss multiple ways that settler-colonialism is carried out within universities, often under the auspice of advancing Indigenization. They first provide a short history of some of the milestones and key challenges related to advancing Indigeneity in the academy from 1960 to 2015. They then turn their attention to more recent advances and struggles, providing examples of how the avoidance and/or failure of universities to reflect local Indigenous cultural values and protocols is often justified through the espousal of Indigenization to neoliberal organizational politics and practices. This section offers critical reflection on advancements in Indigenous education vis-à-vis a reconciliatory framework that emphasizes Indigenization as a commitment to add Indigenous bodies and their knowledges within existing architectures that simultaneously contribute to their erasure. Through this process the authors expose the kinds of harms experienced by Indigenous peoples and communities. Moving forward, the authors call for Canadian universities to emphasize processes of decolonization and redress. [ABSTRACT FROM AUTHOR]

Strength-based approaches with Indigenous populations are recognized as empowering and promoting change, but there are minimal published explicit examples in Indigenous health in Canada. Working with three First Nations community partners in Alberta and the Northwest Territories, we explored an Indigenous strength-based application of Forum Theatre as a tool for mental wellness. Forum Theatre is differentiated by the interactive participation of the audience, who can change the play outcome. Collectively, community members were trained as community facilitators and used an Indigenous strength-based approach to indigenize Forum Theatre activities. We share strengths highlighted in our approach including inclusivity, relationality, language revitalization, intergenerational connectivity, team facilitation, partnerships, protocols, safety, empowerment, resilience, community connection, community-specific strengths, and relational responsibilities. An Indigenous strength-based approach must include the Indigenous group leading the project and has multiple benefits to the participants, facilitators, and community at-large, particularly when intertwined with relational, communal, and cultural assets. [ABSTRACT FROM AUTHOR]

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Bessarabia’s unification with the rest of the Romanian historical provinces in order to create the Greater Romania in 1918 opened up a dispute between the new state and Soviet Russia. The loss of its previous gubernia to the detriment of Romania, combined with a series of strategies imposed by its tremendous internal transformation, made the Soviet Union to reconsider its western borders. This article provides an overview of the formation of the Moldavan Autonomous Soviet Socialist Republic (MASSR) – the political ancestor of contemporary Dnestr Moldovan Republic or Transnistria – and then proceeds to analyse its role as propaganda and political tools inside the USSR. In such context, Transnistria will be studied as borderland of Greater Romania in order to better understand its socio-political profile in accordance with Soviet policies. The main aim of this paper is to give an objective account of the events from the historical perspective and to reassess the socio-political engineering which the MASSR underwent from its creation in 1924 up until its union with Bessarabia in 1940.

Introduction: The extensive network of Christian mission hospitals in India faced an abrupt loss of financing and supply of medical missionaries during and after independence in 1947. Many of the remaining went on to become indigenously owned Christian hospitals and prestigious medical colleges that maintained the heart for the poor and for spiritual care that was inspired by their founders. The aim of this critical analysis is to explore the literature to understand what helped these hospitals survive when others failed and lessons that can be learned to help direct future investment and programs for health systems strengthening. Methods: A literature review was conducted utilizing PubMed and Google Scholar and combinations of keywords (mission, hospital, India, independence, indigenization, sustainability, history, health system). The initial list of 785 articles was filtered down to 28 that specifically address the research questions. Excerpts from these articles were annotated, coded, and evaluated for core themes. Results: The following core themes arose as factors that contributed to their success: 1) shared mission, vision, and core values, 2) early emphasis on medical education, especially for women, 3) local champions, patrons, and governance, 4) strong community linkages, 5) strategic collaborations, and 6) healthy systems and infrastructure. Recommendations: Most international investment in health systems strengthening has focused on short- and medium-term health outcome goals. While these have certainly saved the lives of millions, we must also consider what will be required to foster healthy healthcare systems. Long-term investment in building committed healthcare leaders and healthy institutions is challenging, but necessary, to meet long-term health goals. Faith-based hospitals are key allies in this endeavor.

This article investigates the relationship between the church and indigenous cultures in the field of missionary renewal in the early 20th century, focusing on three influential Catholic figures: Celso Costantini, Paolo Manna, and Vittorino Vanzin. In analyzing their thought and writings, the research highlights the transformation of the linguistic and conceptual tools in missiology regarding the topic in question. This transformation is articulated in three key processes: the shift from "missions" to "local churches," "indigenization," and the "evangelization of cultures." [ABSTRACT FROM AUTHOR]

Social work was reintroduced in Vietnam in the late 1980s and was officially recognized in 2010 as an effective tool for responding to increasing levels of social problems as a result of the introduction of a market economic policy in the mid-1980s. It is estimated that about 18.2 percent of children in Vietnam are in need of social work services. This article reports a part of a qualitative study to address the questions of what and how international organizations have been engaging in the professionalization of social work services for disadvantaged children in Vietnam, taking five international organizations as the unit of analysis. Mixed data-collection strategies were used, including participant observations, 39 in-depth interviews, and 3 focus group discussions. The key argument of this research is about the relationship between international organizations and social work professionalization in empowerment, service development, and challenges in the local context. The research results also suggest critical thinking of indigenizing, or 'Vietnamizing' and authenticating the social work profession in respect to the indigenous culture, economic, political, social, and environmental aspects. [ABSTRACT FROM AUTHOR]

Since its establishment in 1936 social work professional education has evolved in India and currently there are about 526 social work institutions offering certificate to doctoral degree and post-doctoral degree social work programmes (Mathew, 2020). Unfortunately, social work profession in India could not match the international standards due to the lack of indigenous knowledge and over reliance on western theories, concepts, models which have mostly remained American or Eurocentric. In this paper, attempts have been made to evaluate the Master of Social Work (MSW) curriculum of selected social work institutions in India and its relevance in Indian context. The importance of the indigenization of the social work education is highlighted in this article, and also elaborated how the western influence on literature on social work has limited the reach and development of the indigenou s social work profession in India. The study suggested that social workers have an intrinsic professional duty to use indigenous approaches to understand local contexts and to undertake culturally relevant research and practice with appropriate efforts to ensure that the practices align with economic, cultural, and political needs of the country. It also recommends that Indian universities must adopt the Indianisation of Social work curriculum and needs to promote Indian indigenous methods and practices of social work along with integration of Indic values of social work viz Dharma (duty), Nishta (dedication), Satya (truth) and Ahimsha (non-violence) in social work education. [ABSTRACT FROM AUTHOR]

Over the past several decades, the increasing popularization of psychological counseling has underlined a strong need for an indigenous approach to counseling. The current study adopted a single-case study method to construct a narrative of the indigenization process of psychotherapy in mainland China based on a comprehensive description of one prominent counseling psychologist's experience over the past half-century. Through interviews and records of fieldwork involving the psychologist (as the case) in 10 months between 2016 and 2017, the current study analyzed the indigenization process from the following three aspects: knowledge production, counseling practice, and student training. The findings showed that there was an underlying tension between the psychologist's traditional wisdom and his professional training in scientific psychology during the indigenization process. However, the findings of this study further revealed something missing from previous studies. First, the client-centered counselor did not assume "power" during counseling sessions, which differs from critical viewpoints in medical anthropology. Second, the students being trained underwent fundamental changes in values rather than learning a technique or resolving problems. Third, the psychologist's life history affected his thoughts and professional practice, which occurred in a sociocultural historical context. Finally, the implications for the future direction of the indigenization of counseling practice are discussed. [ABSTRACT FROM AUTHOR]

While literature on university governance in Canada has identified key challenges that need to be addressed, it largely overlooks calls for change towards indigenization within post-secondary institutions. Efforts towards indigenization are being made in practice, but little has been done to reflect on what this means for university governance specifically. This paper contributes to this gap in understanding by drawing upon experiences within Yukon College's transition to Yukon University. We identify three challenges that have emerged in the institution's approach to grappling with the intersection of university governance and indigenization, including questions related to who is driving the process, who represents Indigenous voices, who defines truth and knowledge, and how power dynamics can be shifted. We demonstrate how these challenges are playing out at Yukon University, how the institution is responding to them, and the broader issues they reveal. We also identify three opportunities that may be useful for other post-secondary institutions, including opportunities to move towards taking action, ensuring accountability, creating safe spaces, and addressing power dynamics. We hope to spark broader discussions and reflections from post-secondary institutions regarding the relationship between university governance and indigenization. [ABSTRACT FROM AUTHOR]

South Africa's government was obliged to change the country's education system because of the Covid-19 outbreak. With the announcement of the Covid-19 pandemic and lockdown measures in March 2020, all schools and institutions of higher learning at all levels were closed, requiring the Department of Basic and Higher Education to make strategies to keep the academic calendar running. Despite all these plans, rural learners in Basic education suffered academic setbacks due to some challenges, including distance/remote learning, which they were unfamiliar with, and the curriculum taught in schools, which was alien to them as indigenous people with rich indigenous cultural backgrounds. This study looked into the obstacles that learners may experience during the Covid-19 period in 2020. Secondary sources, such as news stories, media remarks, and written articles, were used to gather data. According to the findings, most students in 2020 will be unable to cope with distance learning and study independently without face-to-face assistance from their lecturers. As a result, children required frequent physical interactions with their teachers to grasp foreign course material. Given the "new normal" fallout from Covid-19, which may lead to distant learning, the Department of Basic Education should establish a program that embraces and respects indigenous knowledge as part of teaching and learning, according to the report. Such a culture-responsive curriculum will enable learners to work from home and get assistance from local knowledge holders. [ABSTRACT FROM AUTHOR]

This article focuses on the intellectual efforts to implement Western sociology into a Korean context during the country's dynamic modernization. Three different types of responses are explored from the perspective of indigenization: historical sociology, critical sociology, public sociology, and comprehensive sociology. They suggest different approaches and strategies with their own research topics and academic activities. Although the simple dichotomy between Western universalism and Korean particularism is no longer presumed, intellectual efforts for indigenization remain an ongoing issue in Korean sociology. [ABSTRACT FROM AUTHOR]

The world's centre of gravity is changing, from the North Atlantic to Eastern Asia. As world centres of knowledge have correlated historically with world centres of power, this ongoing geopolitical change is likely to bring changes also to the global map of cognition. Knowledge and power are intrinsically related, knowledge is power, it is based on power, and it produces instruments of power. Moreover, the vistas of social scientists and scholars are always circumscribed by the power relations of the social world they are studying. A way of looking into this is to analyse the concepts and the narratives they use and produce. What features do they highlight, and what do they hide? Cognitive change is driven by two kinds of change, change (i.e. new discovery) of evidence, and change of power. On a macro scale, the major forces of power change bearing upon cognitive change have been social mobilizations, for example, of classes, women, and ethnic groups, the rise and decline of states, and, third, economic or ecological crises disrupting the functioning of existing powers. Indigenization and de-Westernization are different programmes. The former is synonymous with nativization and rooting in the particular culture of a population, whereas the latter may be, and often is, an emancipation from Western cultural domination in the name of another universalistic culture. De-Westernization is inherently confrontational, whereas indigenization may range from supplementary to isolationist. Academic indigenization and de-Westernization have in their cognitive challenges similarities with contemporary critical identity movements, such as feminism and ethnic movements. The cognitive challenges mounted by both types of currents proceed across four levels of cognitive depths, claiming canon inclusion of certain thinkers and role models, questioning and rejection of prevailing social narratives, practising new forms of knowledge production, and fourth epistemological or meta-sociological reflections on the old and the new knowledge paradigms. Indigenization should be treated as a limited supplementary project, whereas de-Westernization is likely to advance. It should be an opening of global horizons, not a closure. Pluralism of critique, challenge, and search for other, better ways are decisive for the development of knowledge. [ABSTRACT FROM AUTHOR]

The majority of Japanese social scientists have treated the idea of indigenization of social sciences as unrelated to them. However, sociology in Japan also has its own characteristics shaped by the structure of the Japanese society. Since long ago, Japanese sociologists have tried to analyze the unique characteristics of Japanese society and published numerous books on this subject for the Japanese public. Even their eagerness to introduce Western theories of sociology was an integral part of this effort to elucidate Japan's 'uniqueness'. The fact that Japan was not colonized and managed to develop an extensive domestic education/labor/language/publishing market played an important role in this predominantly domestic focus of Japanese sociology. The specific nature of the domestic public demand also contributed to this situation. Although it has been gradually changing since 2000s, this autarky resulted in a weak presence of Japanese sociology in the global academic community. [ABSTRACT FROM AUTHOR]

Over the past several decades, the increasing popularization of psychological counseling has underlined a strong need for an indigenous approach to counseling. The current study adopted a single-case study method to construct a narrative of the indigenization process of psychotherapy in mainland China based on a comprehensive description of one prominent counseling psychologist’s experience over the past half-century. Through interviews and records of fieldwork involving the psychologist (as the case) in 10 months between 2016 and 2017, the current study analyzed the indigenization process from the following three aspects: knowledge production, counseling practice, and student training. The findings showed that there was an underlying tension between the psychologist’s traditional wisdom and his professional training in scientific psychology during the indigenization process. However, the findings of this study further revealed something missing from previous studies. First, the client-centered counselor did not assume “power” during counseling sessions, which differs from critical viewpoints in medical anthropology. Second, the students being trained underwent fundamental changes in values rather than learning a technique or resolving problems. Third, the psychologist’s life history affected his thoughts and professional practice, which occurred in a sociocultural historical context. Finally, the implications for the future direction of the indigenization of counseling practice are discussed.

This article reports on a participatory action research project conducted in Francophone schools in Alberta in order to provide teacher training related to the integration of Indigenous knowledge and perspectives into the curriculum, as well as advice and direction related to Education for Reconciliation. Anchored in multilingual and intercultural education, this project comes from the language-awareness movement, while also borrowing from Indigenous education and Decolonizing Education fields. The article presents a reflection on ways in which Indigenous epistemological, methodological and pedagogical approaches can lead us to rethink different dimensions of language awareness programs in a situation of linguistic revitalization and reconciliation. In doing so, it invites us to enrich our conceptual framework by viewing multilingual and intercultural education as vectors of humanism and social engagement.

In Canadian mathematics education, dominant colonial narratives highlight an achievement disparity between Indigenous and non-Indigenous students in a way that often re-inscribes perceived deficits of Indigenous students, ignores the educational aspirations of Indigenous peoples, and sidelines Indigenous cultural and linguistic representations of knowledge in the classroom. Intentions of Indigenizing curriculum include challenging and reversing racist and colonial ideologies that hinder Indigenous education, providing meaningful alternatives within school cultures that foreground essential aspects of Indigenous education, and supporting the dynamic learning of Indigenous students. In my research described in this article, I used a narrative inquiry to describe how two Cree elementary school teachers shared promising practices of holistic assessments in school mathematics that centered their Cree language, miyō-pimōhtēwin, and kamskénow.