Transformational learning-environments in the post-secondary classroom: through the experience of indigenous women

This study investigated the physical, mental, emotional, and spiritual aspects of transformational learning, including the elements, attributes, factors, and catalysis of the transformational learning environment, as Indigenous women experienced them in the Indigenous Studies 3040H: The Meaning of Work in the Contemporary World (INDG 3040H) course at Trent University. Using a holistic model developed in connection with the Medicine Wheel an Indigenous epistemology is integrated into the study. Qualitative interviews were conducted with eight Indigenous women. The data collected from the interviews indicated that for Indigenous women, the transformational learning environment of the post-secondary classroom is heavily connected to the relationship students develop with themselves, their peers, and the faculty member alongside the content of the course.

Historical and dialectical perspectives on the teaching of Aboriginal and Torres Strait Islander musics in the Australian education system

Indigenous studies (also referred to as Aboriginal and Torres Strait Islander studies) has a double identity in the Australian education system, consisting of the education of Indigenous students and education of all students about Aboriginal and Torres Strait Islander cultures and histories. Through explanations of the history of the inclusion of Aboriginal and Torres Strait Islander musics in Australian music education, this article critiques ways in which these musics have been positioned in relation to a number of agendas. These include definitions of Aboriginal and Torres Strait Islander musics as types of Australian music, as ethnomusicological objects, as examples of postcolonial discourse, and as empowerment for Indigenous students. The site of discussion is the work of the Australian Society for Music Education, as representative of trends in Australian school-based music education, and the Centre for Aboriginal Studies in Music at the University of Adelaide, as an example of a tertiary music program for Indigenous students.

An analysis of Samoan reaction to The Orator (O Le Tulafale)’s Fāgogo defining Samoan identity

The Orator (O Le Tulafale) was promoted as the first Samoan language film shot in Samoa with a Samoan cast and crew. Written and directed by Samoan filmmaker Tusi Tamasese, the film succeeded at several of the movie industry’s prestigious festivals. The Orator (O Le Tulafale) is about an outcast family of a dwarf (Saili), his wife and her teenage daughter. As the main protagonist, Saili battles to overcome his fears to become a chief to save his family and land. The film’s themes are courage, love, honour , as well as hypocrisy, violence, and discrimination. A backlash by Samoans was predicted ; however, the opposite occurred. This raised the following questions: first, what is it about the film causing this reaction? It is a 106 -minute film shot in Samoa about Samoans and the Samoan culture . D espite promotional claims about the film , there have been Samoan -produced films in Samoa . Secondly, to what are Samoans really responding? Is it 1) just to the film because it is about Samoa, or 2) are they responding to themselves , and how they reacted during the act of watching the film? This implies levels of reactions in the act of watching, and examining the dominant level of response is important. To explore this, t he Samoan story telling technique of Fāgogo was used to analyse the film’s narration and narrative techniques. R. Allen’s (1993, 1997) concept of projected illusion was employed to discuss the relationship between Samoans and the film developed during the act of watching. An examination of the term Samoan and a description of the framework of Fa’a Samoa (Samoan culture) were provided. Also included were discussions of memory and its impact on Samoan cultural identity. The analysis indicated that The Orator (O Le Tulafale) acted as a memory prompt through which Samoans recalled memories confirming and defining cultural bonds. These memories constituted the essence of being Samoan. These memories were awakened, and shared as oral histories as fāgogo. The receivers appeared to interpret the shared memories to create their own memories and stories to suit their contexts, according to Facebook postings. An interpretation is that the organic sharing of memories as fā gogo created a global definition of Samoan that Samoans internationally claimed.

La actividad lingüística y traductora de fray Bernardo de Lugo

La labor lingüística y traductora de fray Bernardo de Lugo está enmarcada en la misión evangelizadora de la época colonial. Este fraile dominico pasó a la historia de la filología amerindia por haber compuesto la primera gramática de la lengua muisca. La obra, con sus aciertos y defectos, constituye aún hoy una de las principales fuentes de conocimiento del muisca y ha inspirado los trabajos lingüísticos que posteriormente se han realizado sobre esta lengua, extinta desde el siglo XVIII. La presente contribución introduce y contextualiza de forma somera la actividad intelectual de este fraile, recopilando las claves que permiten trazar su perfil como misionero lingüista y poner en valor su aportación a los estudios indigenistas.

Epidemiological studies of Mansonella ozzardi (Nematoda, Onchocercidae) in indigenous communities of Pauini municipality, Amazonas, Brazil

The Mansonella ozzardi has a widespread distribution among the indigenous and riverine communities of Amazonas, Brazil. We estimated the prevalence of Mansonella ozzardi in indigenous communities of the Pauini municipality, Amazonas state, Brazil and the rate of parasitic infection in vectors. We collected thick blood smears from individuals from six Apurinã indigenous communities along the Purus River and its tributaries. Collections of simuliids were made and dissected, and the larval instars of M. ozzardi identified. The overall prevalence of M. ozzardi was 28.40%, with the highest incidence among males and agricultural workers. Among age groups, children 2-9 years of age had the lowest incidence, while individuals older than 58 exhibited the highest rates of infection. We found infected simuliids in three communities, with Parasitic Infection Rates (PIR) of 0.34-6.58%. The prevalence of M. ozzardi among the Apurinã people is high, possibly related to the diary activities of the riparian people, where a high abundance of the vectors exists.

Studies on seed pathology and seedling diseases of some important indigenous tree species of kerala

In forestry, availability of healthy seeds is an important factor in raising planting stock. Initial seed health and storage conditions are the major factors governing the germinability of seeds. Like seeds of agricultural and horticultural crops, forest tree seeds are also liable to be affected by micro-organisms during storage, which affects the germination, and reduces the viability. Further introduction of seed-borne diseases into newly sown crops/areas on account of using unhealthy seeds is also not ruled out. Availability of healthy stock of seedlings is intrinsic for raising plantations and to meet this requirement elimination of nursery diseases by appropriate chemicals is of prime imortance. As exotic tree species may become susceptible to various native pathogens, it is generally considered better to select indigenous tree species for large scale plantations as they are well adapted to local environment. However, before taking up large scale afforestation progranme involving any indigenous tree species, it is essential to have knowledge about seed disorders and seedling diseases and their management. with a View to select appropriate tree species with fewer seed disorders and seedling disease problems for use in further plantation programme, four indigenous tree species such as Albizia odoratissima (L.f) Benth., Lagerstroemia microcazpa Wt., Pterocazpus marsupiwn Roxb. and Xylia xylocarpa (Roxb.) Taub. were evaluated to meet the above parameters