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Based on interviews and case studies in nonprofit organizations, this article examines the perspectives of evaluation advocates undertaking evaluation in culturally diverse contexts where interpersonal barriers may exist. Participants provided insights into how to overcome issues by developing meaningful interpersonal relationships, finding shared goals, and providing encouragement. This article presents practical strategies that anyone promoting evaluation may find helpful to develop positive interpersonal relationships and equitable and inclusive working environments. [ABSTRACT FROM AUTHOR]

This article explores Vanessa Anthony-Stevens and Sammy Matsaw's paper "The Productive Uncertainty of Indigenous and Decolonizing Methodologies in the Preparation of Interdisciplinary STEM Researchers". That paper reports on a small qualitative study on how STEM students in the field of natural resources management react to the inclusion of Indigenous ways of knowing in their interdisciplinary research methodologies course. The authors are engaging contested intersections of knowledge that are notoriously difficult to negotiate. I argue that the inclusion of Indigenous 'ways of knowing' into the water resource management curriculum is based on Morgan's (in: McKinley, Smith (eds) Handbook of indigenous education, Springer, Singapore, pp 111-128, 2019. 10.1007/978-981-10-3899-0) idea of the 'guest paradigm'. At the same time, and in contrast, I also argue that the inclusion of Indigenous knowledge in the curriculum cannot just occur in the classroom but needs to be considered at an institutional and individual level as well. The project should be seen as a small step within a wider Indigenous agenda of decolonizing the Eurocentric curriculum. [For "The Productive Uncertainty of Indigenous and Decolonizing Methodologies in the Preparation of Interdisciplinary STEM Researchers," see EJ1257230.]

Maori (indigenous) doctoral students in Aotearoa New Zealand face challenges not usually experienced by other doctoral candidates. We draw on data from in-depth interviews with 38 Maori doctoral candidates and argue that because of the tensions between academic disciplinary knowledge frameworks and knowledge drawn from te ao Maori (the Maori world) indigenous students have additional cultural, academic, and personal demands placed on them while aiming to produce research theses that meet conventional standards of academic scholarship. Complex methodological and ethical issues also emerge in undertaking doctoral research projects situated at the interface of academy and indigenous communities. Moreover, Maori students experience various degrees of tension between their sometimes strong cultural identities and their emerging and, therefore, less certain identities as researchers and scholars. (Contains 5 notes.)

This paper draws on 38 student interviews carried out in the course of the team research project "Teaching and Learning in the Supervision of Maori Doctoral Students". Maori doctoral thesis work takes place in the intersections between the Maori (tribal) world of identifications and obligations, the organisational and epistemological configurations of academia and the bureaucratic requirements of funding or employing bureaucracies. To explore how students accommodate cultural, academic and bureaucratic demands, we develop analytical tools combining three intellectual traditions: Maori educational theory, Bernstein's sociology of the academy and Lefebvre's conceptual trilogy of perceived, conceived and lived space. The paper falls into six parts. Section 1 is an overview of the research and is followed in Section 2 by identification of intersecting "locations" in which Maori students' theses are produced. In Section 3, Henri Lefebvre's spatial analysis highlights connections between students' multiple allegiances and affinities. Drawing on Bernstein, Section 4 relates the theses to the organisation of "Western" academic disciplines. Section 5 addresses students' cultural locations beyond the reach of "Western" disciplines. We conclude with implications for supervision. (Contains 2 figures and 9 notes.)

The use of hybridity today suggests a less coherent, unified and directed process than that found in the Enlightenment science's cultural imperialism, but regardless of this neither concept exists outside power and inequality. Hence, hybridity raises the question of the terms of the mixture and the conditions of mixing. Cultural hybridity produced by colonisation, under the watchful eye of science at the time, and the subsequent life in a modern world since does not obscure the power that was embedded in the moment of colonisation. Indigenous identities are constructed within and by cultural power. While we all live in a global society whose consequences no one can escape, we remain unequal participants and globalisation remains an uneven process. This article argues that power has become a constitutive element in our own hybrid identities in indigenous people's attempts to participate in science and science education. Using the indigenous peoples of Aotearoa New Zealand (called Maori) as a site of identity construction, I argue that the move from being the object of science to the subject of science, through science education in schools, brings with it traces of an earlier meaning of "hybridity" that constantly erupts into the lives of Maori women scientists.

Responds to three articles from this issue on universalists versus multiculturalists. Explores the idea of an effective teacher as a culture broker. (SAH)

Iron chelation therapy may increase the rate of recovery from a coma in children with cerebral malaria. Iron chelation therapy involves treatment with the drug deferoxamine. Among 83 children under six years old in a coma caused by cerebral malaria, 42 were treated intravenously with 100 milligrams of deferoxamine per kilogram of body weight per day and 41 received a placebo, or an inactive substance. Children treated with deferoxamine recovered full consciousness within an average of 20 hours, compared with an average of 43 hours for the children who received a placebo. Seventeen percent of the children treated with deferoxamine died, compared with 22% of those treated with a placebo. Among the 50 children in a deep coma, those in the deferoxamine group recovered twice as fast as those in the placebo group. Clearance of the malaria parasite was two times as fast in the children treated with deferoxamine compared with those treated with a placebo.