Curating the In-Between

Karim-Aly S. Kassam: Biocultural Diversity and Indigenous Ways of Knowing: Human Ecology in the Arctic

A summary of the museum and archival practices related to the digital humanities should investigate whether they have promoted the digitization of clothing and fashion archives. At the time of the COVID-19 pandemic, widespread internet use was observed, and augmented reality technologies were applied. Since March 2020, fashion collection owners have intensified their digitization. There is a comprehensive discussion about virtual reports, which, using the tools provided by modern technology, create new forms of knowledge. Contemporary art is increasingly using folklore material as a source of inspiration to explore the relationships between tradition and innovation. All over the world, artists, scholars, and curators of exhibitions try to exhibit folklore archives. In this way, the curators experiment with new, participatory, collaborative, and visual representation methods, breathing new life into traditional and folklore objects.

The emergence of new information technologies has contributed to the appearance of a new form of knowledge sharing, particularly with the use of the Internet. This gave a rise to the notion of Web Accessibility. The problem is that Accessibility is often reduced to a set of summative estimation. In that case, the evaluation of the conformance is done at the end of the process. Based on a literature review and a case study, this paper presents a method for web sites developments which takes into account accessibility expectations of end-users.

Unprecedented Leadership

BackgroundIt is well documented that Canadian healthcare does not fully meet the health needs of First Nations, Inuit or Métis peoples. In 1996, the Royal Commission on Aboriginal Peoples concluded that Indigenous peoples’ healthcare needs had to be met by strategies and systems that emerged from Indigenous worldviews and cultures. In 2015, the Truth and Reconciliation Commission also called on health organizations to learn from Indigenous knowledges and integrate Indigenous worldviews alongside biomedicine and other western ways of knowing. These calls have not yet been met. Meanwhile, the dynamic of organizational learning from knowledges and evidence within communities is poorly understood—particularly when learning is from communities whose ways of knowing differ from those of the organization. Through an exploration of organizational and health system learning, this study will explore how organizations learn from the Indigenous communities they serve and contribute to (re-)conceptualizing the learning organization and learning health system in a way that privileges Indigenous knowledges and ways of knowing.MethodsThis study will employ a two-eyed seeing literature review and embedded multiple case study. The review, based on Indigenous and western approaches to reviewing and synthesizing knowledges, will inform understanding of health system learning from different ways of knowing. The multiple case study will examine learning by three distinct government organizations in Northwest Territories, a jurisdiction in northern Canada, that have roles to support community health and wellness: Tłı̨chǫ Government, Gwich’in Tribal Council, and Government of Northwest Territories. Case study data will be collected via interviews, talking circles, and document analysis. A steering group, comprising Tłı̨chǫ and Gwich’in Elders and representatives from each of the three partner organizations, will guide all aspects of the project.DiscussionExamining systems that create health disparities is an imperative for Canadian healthcare. In response, this study will help to identify and understand ways for organizations to learn from and respectfully apply knowledges and evidence held within Indigenous communities so that their health and wellness are supported. In this way, this study will help to guide health organizations in the listening and learning that is required to contribute to reconciliation in healthcare.

Teacher reflectivity is a prominent issue among those educating novice teachers. Dewey (1933) believed reflective thinking is thought that requires turning an idea over in the mind and giving it serious consideration. Reflection commences when one inquires into his or her experience and relevant knowledge to find meaning in his or her beliefs. It has the potential to enable teachers to direct their activities with foresight and to plan according to ends-in-view (Dewey, 1933, p. 17). Preservice teachers begin to construct a reality about teaching in the student teaching experience. They learn to access their personal beliefs through the important questions and answers needed for assimilating their role as teacher and the characteristics contributing to the effectiveness of a teacher. Reflection during these experiences allows for discovery and synthesis of understanding into a personal worldview (Canning, 1991). Philosophers suggest that individual orientations direct personal construction of reality. Belenky, Clinchy, Goldberger, and Tarule (1986) indicate that these orientations evolve out of personal ways of knowing. Each woman brings her own way of perceiving to observation and experience, dramatically influencing personal reflective dispositions that inevitably affect the nature of the decisions made and the actions taken. In this article, I report qualitative research addressing the reflective character of novice teachers during student teaching. I include a brief review of related research, a description of methodology, a narrative summary of case study findings, and conclusions. Review of Research Researchers have been examining the development of reflectivity in novice teachers since the 1970s. Some studies suggest that novice teachers can reflect and be helped to learn the value of reflection in teaching and learning (Pultorak, 1993, 1996; Rudney & Guillaume, 1990; Wildman & Niles, 1987). Specific methods for encouraging reflective practice among novice teachers include reflective journals (Colton & Sparks-Langer, 1993; Zeichner, 1983), reflective interviews (Trumball & Slack, 1991), peer observation conferences (Zeichner & Liston, 1985), and group seminars (Koskela, 1985; Rudney & Guillaume, 1990). Other studies note that some novice teachers do not value reflection in teaching (Flickinger & Ruddy, 1992; Sebran, 1989) thereby making it difficult for teacher educators to facilitate its development. A number of different ways of operationalizing reflective practice have been suggested. Without an understanding of the many different conceptualizations of reflective practice, however, much current research has no pertinent context. The frameworks that follow are especially pertinent to the examination and classification of reflections typical to the four case studies in this study. There are different types of knowing. Belenky, Clinchy, Goldberger, and Tarule (1986) propose a model that includes five levels of knowing in women. They suggest that while some women believe they have no voice, others listen to their own voice and integrate it with the voices of those around them and the voice of reason. Their model of women's ways of knowing informs those working with a typically female teacher preparation population to better interpret and facilitate reflective dispositions. Kitchener (1986) describes seven stages of reflective judgment in college students. His research suggests a continuum of reflective development. In the beginning stages, individuals view knowledge as certain, absolute, and learned either from authorities or through direct observation. As individuals develop, they accept knowledge as uncertain, relative, and personally constructed. In later stages, they integrate knowledge. Schon (1983, 1990) and Surbeck, Han, and Moyer (1991) indicate that reflection develops in a heirarchical manner. …

This article presents Embodied Spiritual Inquiry (ESI), a participatory approach to integral education and transpersonal research that has been offered since 2003 as a graduate course at the California Institute of Integral Studies (CIIS), San Francisco, by core faculty Jorge N. Ferrer. Inspired by elements of participatory research (e.g., Reason, 1994a; Reason & Bradbury, 2008) and cooperative inquiry (Heron, 1996), ESI applies Albareda and Romero’s Interactive Embodied Meditations (Ferrer, 2003) to access multiple ways of knowing (e.g., somatic, vital, emotional, mental, spiritual) and mindfully inquire into collaboratively decided questions about the human condition. Past inquiries have included diverse psychospiritual topics including the experiential features of relational spirituality (Osterhold, Husserl, & Nicol, 2007), the nature of human boundaries within and between co-inquirers (Sohmer, Baumann, & Ferrer, 2018), felt-sensed markers discerning genuine versus unreliable spiritual knowledge, experiential understandings of the personal and collective “shadow,” and the multidimensionality of the human condition. After presenting an overview of the ESI methodology and two case studies, this article discusses the merits, limitations, and future horizons of this approach for integral education and transpersonal research. KEYWORDS Transpersonal Research, Integral Education, Multiple Ways of Knowing, Interactive Embodied Meditations, Cooperative Inquiry, Participatory Research, Embodied Spirituality.

This article examines the interaction between geographic scale and ways of knowing in the context of collaborative stakeholder participation in ecosystem analysis and management. The examination uses data from a qualitative comparative case study of two watershed councils in western Oregon. The results tentatively support the proposition that geographic scale can significantly affect individual stakeholder ways of knowing. For small-scale places, stakeholder ways of knowing tend to be particularistic and rely on diverse personal experiences and specific place features; for large-scale places, stakeholder ways of knowing tend to be aesthetic and rely primarily on recreational experiences and scientific analyses. However, the results also indicate that geographic scale combines with at least three factors to affect the development of shared ways of knowing: (1) tensions between experts and laypersons; (2) primacy of organizational representation in stakeholder interactions; and (3) discovery of common group identity based on long-term communication and shared on-the-ground experiences, such as field trips. This examination suggests that geographic scale in ecosystem management is likely an important factor affecting working relationships in a collaborative stakeholder participation process. These relationships, in turn, can affect the perceived credibility and legitimacy of outcomes.

Reviewed by: Pathways for Remembering and Recognizing Indigenous Thought in Education: Philosophies of Iethi'nihsténha Ohwentsia'kékha (Land) by Sandra D. Styres Eliza Yellow Bird and Nolan L. Cabrera Sandra D. Styres. Pathways for Remembering and Recognizing Indigenous Thought in Education: Philosophies of Iethi'nihsténha Ohwentsia'kékha (Land). Toronto, CA: University of Toronto Press, 2017. 234 pp. Paperback: $27.95. ISBN 978-1-4875-2163-9 In her text, Pathways for Remembering and Recognizing Indigenous Thought in Education, Sandra Styres broaches a challenging premise, "[to] articulate the inarticulable" (p. 15). She wanted to translate the oral traditions of Indigenous knowledge into a text that could help guide the implementation of Indigenous culture, language, and epistemic orientation into educational spheres. However, this required a delicate balancing act. First, Styres wanted to be clear that despite the oppressed status of Indigenous peoples, this text would not be a form of "poverty porn." She offered, "I am not going to bleed on these pages for you; this is not a story of abuse and dark places. This is a journey of discovery" (p. 14). Additionally, she was sensitive to the ways that texts on Indigenous education can be reductive--a listing of "best practices" that erase the complexity of Indigenous ways of knowing. Instead, she offered, "[I]t is an exploration into some of the shared themes that inform Indigenous thought and the ways they can be used to frame an Indigenous-informed philosophy of education that can be adapted across diverse contexts and places" (p. 15). Within this framework, Styres offers five interconnected sections that detail the different components of the Haudenosaunee people's cultural traditions, building to this Indigenous knowledge base and its application to educational theory and practice. We found the first four sections particularly compelling, however, we struggled with the educational implementation in the final one. In Section 1, "Vision – (Re)centering," Styres orients the reader by presenting her positionality, historical context, and explores the tension created by the concept of ethical space. Styres defines ethical space as "the space between two disparate world views" (p. 27). She sees the book as a way to create these spaces by having critical discussions between Indigenous and Western epistemologies in education. By engaging within these ethical spaces, Styres sees it as a way of consciously entering unfamiliar spaces and disrupting the "colonial relations that continue to inform-cross-and intercultural interactions" (p. 29). Styres is fiercely critical of Western epistemologies, their dominance in educational spheres, and her project is rooted in the lofty goal of decolonizing the academy. Styres continues by offering Indigenous circularity frameworks based on Land. Circularity is a decolonizing framework that, according to Styres, is a non-linear, relational way of people understanding their relationships to the land and to others. It is a place-specific epistemology, and a core component of it is storying. The Indigenous importance of stories is more than simply narrating an experience. As Tachine, Yellow Bird, and Cabrera (2016) offer, "Since time immemorial, the fluidity of storytelling and stories within Native societies has been a vital and legitimate source of understanding and navigating through the multifaceted dimensions of life" (p. 282). Within this understanding of storytelling, Styres is clear that Indigenous scholars have multiple connections to storying, be it through the process of the story, their role within the story, or the [End Page E-16] to the story. Academia is also comprised of ethical spaces where Indigenous scholars are working to challenge and dismantle colonialism through their Indigenous epistemologies and storying. This tension prepares the reader for the next section on relationships. In Section 2, "Relationships –(Re)membering," Styres further develops the concept of Land where it is seen as "spiritual, emotional, and relational; Land is experiential; Land is conscious; Land is a fundamental living being" (p. 47). Land, in Styres understanding, is therefore central in exploring one's identity and social responsibilities as she insightfully detailed especially in the chapter "Self-in-Relationship." Self-in-Relationship embodies a philosophy of interconnectedness where Land is a core component of one's identity, and it is also "the place where we (re)member our collective and individual relationships with...

Although teaching is one of the most common occupations, experienced by nearly all individuals and enacted by millions of professionals, its power to reproduce or disrupt oppression is often underestimated. Situated within broader social, political, and historical contexts, teaching reflects and is shaped by enduring patterns that marginalize groups of people, forms of knowledge, and ways of knowing. Yet this is not only a macro-level phenomenon; through everyday micro-interactions, teaching can nurture students’ flourishing or constrain their learning and identities. Building on scholarship on discretion in professional practice and policy implementation, I argue that teaching’s potency derives in significant part from the discretionary spaces inherent in its enactment. These spaces of interpretation, choice, and action are both ubiquitous and structured by broader systems of oppression. By conceptualizing discretion as both a risk and a resource, this analysis advances theoretical understandings of teaching and underscores the ethical, political, and educational stakes of teachers’ work, pointing to an expanded role for professional education.

Measuring Worth

Problem statement: Studying infill architecture in historic contexts requires an interdisciplinary approach in an interactive framework involving architecture, urbanism, and restoration. Neglecting this interaction may cause irreversible damage to the values of historic contexts, such as the Bazaar Context of Tabriz, and hinder the realization of expectations from infill architecture.Purpose: The purpose of this research is to explain infill architecture in historic Contexts via an interactive framework involving urbanism, architecture, and restoration. This will provide us with a deeper insight into the quiddity of infill architecture and help us formulate a design and evaluation model in the framework of an interdisciplinary perspective. Then, we will use this model to evaluate Mashruteh Complex as part of the Historic Bazaar Context of Tabriz.Research method: The study uses a descriptive-analytic research method from an applied perspective. In this way, by studying the theories related to the concept of infill architecture in historic urban contexts, we will provide a model that explains interdisciplinary relations and, then, use it as the basis for evaluating the case study.Conclusion: The results show that infill architecture should be considered in an interdisciplinary framework composed of urbanism (i.e., smart development, sustainable development and new urbanism), restoration (i.e., urban restoration and architectural restoration) and architecture (i.e., preservationism, contemporization and moderationism). An interdisciplinary approach contributes to explaining infill architecture in terms of reciprocating patterns among the three fields mentioned above. Our study of Mashruteh Commercial Complex in the Historic Bazaar Context of Tabriz from the perspective of infill architecture shows that the building conforms to urban restoration in terms of preservation; sustainable development and new urbanism in terms of urbanism; and, contemporization in terms of architecture. The results of our SWOT analysis also suggest that the addition of this new construct, along with the strengths and opportunities, has led to some weaknesses and threats which need to be eliminated based on strength-threat, strength-opportunity and weakness-opportunity axes.

Massive Open Online Courses (MOOCs) attract worldwide learners from diverse backgrounds and cultures. When learners communicate directly in this multicultural space, there is potential for new cultural practices to be articulated or transcended into a new form of knowledge that blurs cultural boundaries. Our research is attempting to identify methods of facilitating such behaviour in MOOCs. This paper presents a case study to investigate existing cultural communicative practices between MOOC learners through their online discussions. Learners’ comments were coded and analysed against the practice-oriented Intercultural Communication Awareness (ICA) model. Results show that a very limited number of interactions had elements of transcultural awareness and that the interaction and peer communication decreased as the course proceeded. These observations suggest that a collaborative pedagogical approach may interconnect learners well in the MOOC community.

This article explores how museum professionals in the Baltic countries perceive the value of museums in society. Based on an online survey conducted in 2022, the analysis reveals differing viewpoints among professionals from Estonia, Latvia, and Lithuania. Lithuanian respondents are optimistic about the impact of new museology practices on enhancing museums’ relevance and public image. In contrast, while critical of the neglect of scientific work, Estonian professionals have embraced the instrumentalist discourse. Latvian respondents are more sceptical about the positive valuation of museums in society and doubtful about strengthening it. Critical indicators of museum valuation, such as local government recognition, wages, and societal awareness of museum work, were highlighted. The findings suggest that while new museum practices are generally welcomed, their perceived value varies across the Baltic states, shaped by national cultural policies and historical contexts. Finally, the article identifies the key paradoxes within the tensions surrounding (Baltic) museum value.

During the period when Zitkala-Sa wrote and published OM Indian Legends and several stories in popular magazines such as Harper's Monthly, she also corresponded regularly with Carlos Montezuma, a physician in private practice in Chicago to whom she was secretly engaged. This study is an attempt to provide a biographical, historical, and sociocultural context for their correspondence. The collection of their letters, stored at the State Historical Society of Wisconsin, is incomplete, primarily because almost none of Montezuma's survive. Nevertheless, it is often easy to guess what Montezuma said, for Zitkala-Sa frequently repeated his ideas before responding to them. On one level, the letters simply reveal the personal relationship between these two future leaders of the early twentieth-century Native rights movement. But they also furnish clues to the reasons why Zitkala-Sa published controversial writings and provide insight into a pivotal time when Zitkala-Sa's life's focus turned from the arts to activism. While an occasional letter contains merely a description of Zitkala-Sa's daily routine, the majority are filled with deep-felt statements on marriage, patriarchy, writing, culture, education, and the power structure of the United States at the turn into the twentieth century. As Zitkala-Sa reflects on her relationship with Montezuma, she acknowledges the importance of her mission as a writer, her feminist ideology, and her determination to devote her life to helping Native people. Furthermore, she strengthens her philosophical and political stance on issues pertain to Native/European American relations. The letters capture the moment when Zitkala-Sa gives up the idea of pursuing a literary career, but they leave no doubt Zitkala-Sa has taken ownership of the English language and she intends to use it to challenge the assumptions of European American ways of knowing. Life Before Montezuma In 1884, at the age of eight, Zitkala-Sa (nee Gertrude Simmons) left the Yankton Agency in Dakota Territory to attend White's Indiana Manual Labor a Quaker-mn institution. The institute's relation to American Indian education began in 1882, when its Board of Trustees voted to redress the school's financial difficulties by accepting federal funding to educate Native students (White's Institute, 1883, 19). White's Institute had been founded twenty-two years earlier as a school for poor children by the Society of Friends, with funds donated by a wealthy Quaker entrepreneur, on land purchased from Meshingomesia, chief of the Miami (Winger 6). Now, ironically, it was time to fill the space formerly occupied by indigenous people with indigenous people. To achieve aim, the Quakers followed the pattern of other schools in sending representatives directly to the reservations to recruit students. Gertie Simmons, as she was then known, was eager to go east with the missionaries. As she would later write in Impressions of an Indian Childhood, the Quakers were viewed on the reservation as that class of white men who ... carried large hearts (45). The Quakers' compassion was limited, however, at least from the perspective of Native parents. Zitkala-Sa apparently went to White's Institute voluntarily, with her mother's permission (her French-American father had abandoned the family before her birth). Nevertheless, files from the school indicate most parents were unaware the agreement on which they had put their mark gave the school the right to keep the children for three years, with no vacation (Parker and Parker 36). In this arrangement, White's Institute was typical of boarding schools in the late nineteenth century whose underlying assumption was it would take long for Native students to absorb mainstream culture and to learn to speak English. But, against the wishes of most parents, this process was subtractive rather than additive, to borrow the terms of linguist Wallace Lambert. …