Journal articles on the topic '130311 Pacific Peoples Education'

Even though Pacific peoples in tertiary education in Aotearoa New Zealand strive to achieve milestones which bring honour and prestige to their families and communities in New Zealand and the Pacific, socio-economic factors still hinder many from achieving their set goals. This article begins by relating the author’s own narrative as a Sāmoan living in the Pacific diaspora and working in tertiary education in Auckland. It then outlines the diverse aspirations of Pacific peoples living in New Zealand, with a focus on the educational hopes of recent migrants as well as New Zealand-born members of Pacific communities. These aspirations are presented with reference to the existing literature on Pacific success within tertiary education in Aotearoa New Zealand. We discuss how education providers support Pacific students, and the ways in which institutions are working to improve Pacific educational outcomes. It is argued that even if the New Zealand Tertiary Education Strategy (TES), the Action Plan for Pacific Education 2020- 2030 (APPE), and Unitec's Pacific Success Strategy 2019- 2022 are aligned in their goals, more effort is needed to ensure that these initiatives are implemented effectively through multi-disciplinary and value-based approaches. This article adds value by providing an insider’s perspective of migration and a first-hand account of the challenges facing students in higher education in Aotearoa New Zealand. Moreover, the analysis contributes to the repertoire of academic studies and publications that help to understand and improve the Pacific experience in tertiary education in Aotearoa New Zealand.

This essay charts (and critiques) the formal education of Pacific-heritage peoples in Aotearoa New Zealand. As a diverse minority group, the education of Pacific-heritage peoples has been an explicit strategic priority for the Ministry of Education for over two decades, although the provision and experience of education for and by Pacific-heritage peoples in this country has, at the very least, a fifty year whakapapa. The author traces the current position of Pacific peoples using a broad socio-historical lens anchored in post-structural analysis principles, with an indigenous Pacific philosophical cast, in order to present a critique of the past that illuminates the present. Why is this important? The author argues that a deepened knowledge of such developments is an imperative for informed decision making in policy and practice, and for the research that should inform both.

Pacific indigenous social work has developed across borders reflecting the diaspora of Pacific peoples outside their homelands. It is proposed that the ‘next wave’ of Pacific social work be centred in Pacific homelands to invigorate new approaches that better address well-being for transnational Pacific peoples. The current status of Pacific social work education, professionalization and theory is discussed. It is argued that social justice, locally-led development and cultural preservation will be better realized with an expansion of Pacific social work across borders. The article reflects on decolonization, universalism–relativism, nature of social work, resourcing and collaborations for Pacific social work.

In Aotearoa New Zealand, populations of Pacific peoples increased by 45% between 2006 and 2018 (Statistics New Zealand, 2018). Consequently, teachers need to be equipped with knowledge, skills, and resources to be able to respond to Pacific learners and communities appropriately and effectively. This article presents findings from a research project that identified 90 picturebooks featuring Pacific peoples and stories published since 2013, and analysed them for representations of Pacific culture, values, and languages. In this article, we present a thematic analysis of 10 picturebooks exploring their potential as pedagogical resources to support early childhood education (ECE) teachers in developing cultural competencies for working with Pacific learners and their families.

BACKGROUND AND CONTEXT: Pacific peoples make up approximately 7% of the total population in New Zealand, and are over-represented in poor health statistics. There are very few Pacific peoples in the health workforce. Most Pacific patients will be seen by a non-Pacific health professional when seeking medical care. It is important for all health education institutions, therefore, to include Pacific health as part of their curricula. ASSESSMENT OF PROBLEM: This article outlines the development and evaluation of a Pacific immersion programme to teach medical students about Pacific health. The programme was developed with the assistance of local Pacific community leaders. Learning objectives for students, protocols and processes were developed. These learning objectives and feedback from medical students, staff and host families, formed the basis for evaluating the programme. RESULTS: Students found the programme to be very useful. Host families were satisfied with the experience. Staff support ensured the programme became a required part of learning at the Dunedin School of Medicine. STRATEGIES FOR IMPROVEMENT: The pilot programme was initially offered as an optional choice for students. In the future, all students at the Dunedin School of Medicine will be expected to undertake the programme. A research project looking at changes in knowledge, skills and attitudes of students after the programme will be of value. LESSONS: The programme provided a useful way for teaching Pacific health to undergraduate medical students. Other institutions could consider this method for teaching Pacific health in their curricula. KEYWORDS: Pacific health; health education; Pacific peoples

There is a “world of difference,” anthropologist Epeli Hauʻofa argued, “between viewing the Pacific as ‘islands in a far sea’ and as ‘a sea of islands.’” The distinction between both perspectives, he explained, is exemplified in the two names used for the region: Pacific Islands and Oceania. The former represents a colonial vision produced by white “continental men” emphasizing the smallness and remoteness of “dry surfaces in a vast ocean far from centers of power.” This understanding has produced and sustained an “economistic and geographic deterministic view” emphasizing Pacific Island nations as “too small, too poor, and too isolated” to take care of themselves. The latter, in contrast, denotes a grand space inhabited by brave and resourceful people whose myths, legends, oral traditions, and cosmologies reveal how they did not conceive of themselves in such “microscopic proportions.” Rather, Oceanic peoples have for over two millennia viewed the sea as a “large world” where peoples, goods, and cultures moved and mingled unhindered by fixed national boundaries.

Covid-19 has had a major impact on collectivist cultures and their means of social interaction and maintaining contact with those in their wider community. This has particularly been the case for Pacific peoples living in diaspora, with Covid-19 preventing travel home and social distancing and forced lockdowns restricting the ability to gather. This has also impacted vā, the Pacific concept of ‘relational space’ critical to connectivity and maintaining relationships. This paper explains the creation of virtual faikava; online meeting environments in which Pacific kava users meet, maintain vā, connect with those at home and in the wider diasporic community and learn, while consuming their traditional beverage kava.

Aotearoa New Zealand has had a long association with other states in the Pacific, notably with Pacific Island countries generally grouped as Polynesia and Melanesia. Donor-aid and the introduced ideas of consultants have been currencies in many of these well-appreciated relationships. However, more collaborative arrangements have also born significant fruit. These include the collaborative publications of the now dis-established He Pārekereke Institute for Research and Development in Māori and Pacific Education. This article offers a sketch of the potential of He Pārekereke as an example of a small-scale unit associated with a university to influence policy development. What emerges is the significance of such ventures to affect New Zealand Pacific policy in the field of education through privileging the strengths, priorities, understandings and ideas of Pacific Island peoples to balance those introduced to the region.

AbstractBackgroundIn New Zealand the burden of nutrition-related disease is greatest among Māori, Pacific and low-income peoples. Nutrition labels have the potential to promote healthy food choices and eating behaviours. To date, there has been a noticeable lack of research among indigenous peoples, ethnic minorities and low-income populations regarding their perceptions, use and understanding of nutrition labels. Our aim was to evaluate perceptions of New Zealand nutrition labels by Māori, Pacific and low-income peoples and to explore improvements or alternatives to current labelling systems.MethodsMāori, Samoan and Tongan researchers recruited participants who were regular food shoppers. Six focus groups were conducted which involved 158 people in total: one Māori group, one Samoan, one Tongan, and three low-income groups.ResultsMāori, Pacific and low-income New Zealanders rarely use nutrition labels to assist them with their food purchases for a number of reasons, including lack of time to read labels, lack of understanding, shopping habits and relative absence of simple nutrition labels on the low-cost foods they purchase.ConclusionsCurrent New Zealand nutrition labels are not meeting the needs of those who need them most. Possible improvements include targeted social marketing and education campaigns, increasing the number of low-cost foods with voluntary nutrition labels, a reduction in the price of ‘healthy’ food, and consideration of an alternative mandatory nutrition labelling system that uses simple imagery like traffic lights.

Abstract Educators are important role models for their students. Specialists and professionals working within STEM related areas can support outreach related education activities as role models for children and young people. To support improved education and health outcomes for Māori and Pacific young people in New Zealand (NZ), various strategies and interventions have been proposed. The importance of role modelling in this context is recognised. The purpose of this work was to support a STEM-related outreach education event organised by an external organisation, with a teaching contribution delivered by a Pacific Biomedical Scientist that was Immunologically based. The female Pacific Biomedical Scientist was invited to contribute to this work as a role model specifically to support improved interest and participation with STEM related learning in a workshop classroom environment. Given that context relevant science related learning was a primary focus, clinical research work was presented to the Pacific College students aged 14–16 years. The research work in part related to the autoimmune condition known as Acute Rheumatic Fever (ARF) that can trigger permanent heart damage known as Rheumatic Heart Disease (RHD) if left untreated. It is recognised that Māori and Pacific Peoples in NZ and in the Pacific Region are affected disproportionately by ARF and RHD. Verbal and written feedback from the College students highlighted the Immunology teaching session was well-received and enjoyed by the students. This work also demonstrated the importance of role modelling in the classroom blended with scientific knowledge communication in supporting positive interactions in the classroom for Pacific College students.

Abstract Specialists and professionals working within STEM related fields can be important role models for students. In the right context and when effective, STEM role models can inspire and motivate children and young people to consider undertaking STEM related classes at school and college. Indigenous Māori and Pacific students in New Zealand (NZ), remain underrepresented within STEM and health related courses and pathways. The importance of role modelling in this particular context has been recognised. An Immunologically based leaning and teaching workshop effort was designed to support a wider STEM-related knowledge translation and outreach education event organised by an external organization. A female Pacific Biomedical Scientist was invited to appear as a STEM role model, and offer a teaching contribution to support increased interest, engagement and participation within the STEM related learning environment. A significant component of the STEM related teaching content was based upon cancer related Immunological content and was tailored for delivery to Pacific College students (aged 14–16 years). The cancer burden amongst Māori and Pacific Peoples in NZ and in the Pacific Region remains of concern. The feedback received from the College students highlighted this session was very well received and enjoyed by the students and was expressed in written and verbal form. Educators can be important role models for their students and for wider knowledge translation efforts. This work demonstrated the importance of role modelling in the classroom when delivering STEM related teaching content for Pacific College students.

ABSTRACT BACKGROUND AND CONTEXTRheumatic fever inequitably affects Māori and Pacific children in New Zealand. School-based throat swabbing services, such as the South Auckland Mana Kidz programme, are a key element of rheumatic fever prevention interventions. ASSESSMENT OF THE PROBLEMCounties Manukau has the highest national rates of rheumatic fever (4.7 per 100,000 for first recorded rates). Given these disparities, Mana Kidz undertook an exploratory, community-based initiative to improve its service delivery for Pacific Peoples. RESULTSMana Kidz held a Pacific Leaders’ Fono (meeting) to discuss initiatives to improve rheumatic fever outcomes in South Auckland focused around challenges and solutions for addressing rheumatic fever, effective engagement strategies and leadership qualities needed to drive initiatives. Oral and written responses from 66 attendees were collected and thematically analysed. Four key themes were identified around challenges and solutions for rheumatic fever: social determinants of health; cultural responsiveness; health system challenges; and education, promotion and literacy. Three effective engagement strategies were identified: by Pacific for Pacific; developing a rheumatic fever campaign; improving health services. Three key leadership attributes were identified: culturally responsive leaders; having specific expertise and skills; youth-driven leadership. STRATEGIES FOR IMPROVEMENTMana Kidz has now created Pacific leadership roles in rheumatic fever governance groups, promotes Pacific workforce development and endorses Pacific-led initiatives and partnerships. LESSONSRecognising the value of critical reflection and the importance of good governance and collaborative, right-based partnerships in health services.

Cooperative Pedagogy specific to Tongans can enhance students’ academic success in New Zealand’s tertiary education. Tongan students’ success depends on teachers’ recognition and understanding of Tongan students’ sociocultural context which involves their pule‘anga (bureaucracy), famili/kāinga (family), siasi (church) and fonua (country) relationships. Tongan students should not be treated within the Pacific groupings because ‘Pacific’ is a term of convenience for peoples who originate from different countries in the Pacific region whose cultures are uniquely different from one another. The term ‘Pacific’ tends to make these students live in the shadow of being treated as if they have the same needs in the classroom. The culturally specific needs of Pacific students are obscured by the assumption that they are homogenous. Academics and educational authorities in New Zealand need to recognise the importance of Pacific students’ culturally specific needs in their educational environments to move towards solving the problems of underachievement. This article explores the use of a culturally specific Tongan Toungāue Cooperative Pedagogy for teaching Tongan students in New Zealand tertiary education. Toungāue Cooperative Pedagogy is rooted in Tongan students’ sociocultural context which is at the heart of the Tongan society. More importantly, this proposed Toungāue Cooperative Pedagogy is transferable and could also be beneficial to other Pacific and Indigenous cultures.

Abstract Indigenous Māori and Pacific Peoples in New Zealand (NZ) remain overrepresented both in adverse health statistics and education outcomes. To improve education and health outcomes for Māori and Pacific communities, various strategies and interventions have been proposed. This includes efforts to increase the Māori and Pacific health workforce populations figures more reflective of the make-up of the NZ population. These health careers require participation in science and health related subject matter throughout high school and at higher education learning levels. Māori and Pacific students remain underrepresented amongst these groups. The purpose of this work was to support improved interest and participation in science related learning that was Immunologically focused, amongst high school students from underrepresented groups that included Māori and Pacific students. A visit was carried out by a Biomedical Scientist to an all-girls high school class comprised of students who were of predominantly Māori and Pacific heritage to teach and share about Immunology research work that was Cancer based. The female Biomedical Scientist was of Pacific heritage and was an important consideration in the application of the role modelling concept for the Pacific students within this interaction. Verbal and written feedback highlighted the session was well-received and enjoyed by those in attendance. An important observation was the positive impact and enthusiasm of the students in response to the emphasis on the Immunologically focused Cancer based examples. This work demonstrated the importance of cultural considerations blended with scientific knowledge communication and interactions in the classroom.

Abstract It is recognised that Pacific peoples living in New Zealand in the Pacific are affected disproportionately by some cancers with the burden of cancer overall remaining a significant health concern. These communities stand to benefit from research that will contribute to improvements in health outcomes. Community engagement activities and knowledge translation efforts that involve research findings of relevance to Pasifika populations are of importance in supporting the dissemination of knowledge and dialogue. Limited attempts however have been made to communicate major scientific research findings to the Pasifika audience in a manner that is culturally appropriate, clear and meaningful. The purpose of this work was to host a knowledge translation event to present research of direct relevance and importance to Pasifika communities that included a major compartment dedicated to increasing clarity and awareness of emerging cancer immunotherapeutic based strategies for treating cancer. This event was well attended by members of the Pasifika community that included health leaders and representatives, families, scientists, students, academics, health researchers, community representatives and other interested parties. Verbal and written feedback highlighted the programme overall was highly evaluated by those who were in attendance. This knowledge translation and science communication event successfully facilitated engagement and open dialogue with Pasifika members of the health workforce community that included raising awareness of immunotherapeutic strategies for cancer.

This region of Southeast Asia shares more social and cultural ties with other Austronesian peoples in the Pacific than with the peoples of mainland Southeast Asia. Contemporarily, Asia Pacific is still the fastest growing economic region in the world despite economic turbulence and uncertainties in recent years due to the global economic slow-down. As one of centres of economic power, the region could hardly remain immune to the globalizing impact of economic and technological change. The purpose of this study was to explore the development of Technical and Vocational education in Malaysia and Indonesia by analyzing the history, policies, and its direction. In Malaya, the Technical and Vocational education prior to independence had projected the images of “colonial apprenticeship” with the emphasis on manual agricultural and crafts, which aimed at training the Malay students to fill positions in the Railway department under the Federated Malay States. After independence, Technical and Vocational education in Malaysia continued to grow, and some reforms have been implemented to improve the image of Technical and Vocational education itself. In Indonesia, a similar development occurred but the difference is in terms of Technical and Vocational education funding at the secondary level where there are many private Technical and Vocational schools as compared to Malaysia. There are new concepts introduced in Technical and Vocational education, such as the Tech-Prep, Time Sector Privatization and Vocational Colleges in Malaysia and Link and Match, Dual System, Product-based Curriculum, and Total Performance Management (TPM) in Indonesia, but the concepts are yet to be carried out optimally due of some constraints. The implications of this study are to identify the human capital development in the maritime Archipelago countries from the perspectives of the competitiveness and the preparation for dealing with the impact of globalization.

Historians need social theories to conduct their research whether they are acknowledged or not. Positivist social theories underpinned the professionalization of the writing of history as well as the establishment of the social sciences as “disciplines,” in the late nineteenth and early twentieth centuries. August Comte's “science of society” and theories of evolution were attractive to U.S. historians and other researchers dealing with rapid social and economic changes taking place under the banner of American and Western “progress.” Progressive and “pragmatic” approaches were taken in dealing with the social wreckage created by the expanding industrialization, increasing urbanization, and huge influx of southern and eastern European immigrants. In addition, social theories and philosophical trends also served as the ideological underpinning for historians writing about the “white man's burden” that was said to have brought European and American “civilization” to the indigenous peoples in Asia, Africa, the Americas, and the islands of the Pacific who came to be dominated by military might with collaboration from local elites.

Abstract Connecting young people with STEM and Immunology within the classroom setting can be a challenge. Outreach education and knowledge translation efforts can be supported by appropriate Role Modelling and Contextualisation for students and young people. The purpose of this work was to support improved interest and engagement by young Pacific students within a STEM related context, within the classroom setting using an Immunology based in-class teaching focus. Pacific students remain underrepresented in STEM and health related subjects and courses. An outreach education STEM based knowledge translational programme was specifically designed for Pacific students aged 10–12 years (Year 7 & 8) by an external organisation, and included an outreach activity contribution by a female Pacific Biomedical Scientist. Context specific STEM related Immunology content was shared with the Pacific students in the form of cancer related research work and was targeted to the 10–12 year age group. The growing burden of cancer remains a significant concern for Pacific Peoples living in New Zealand and the Pacific Region. Student feedback in verbal and written form indicated this in-class session was very well received. Students engaged well with the in-class question and answer session involving the Pacific Biomedical Scientist and expressed interest in considering STEM as possible subject options. The importance of appropriate Role Modelling and Contextualization of STEM associated Immunology based teaching in the Classroom in supporting positive and constructive classroom experiences for students, was reinforced by the feedback and interactions outlined in this work.

Climate change is impacting the Pacific Islands first and most drastically, yet few native islanders are trained to recognize, analyze, or mitigate the impacts in these islands. To understand the reasons why low numbers of Native Hawaiians and Pacific Islanders enter colleges, enroll in science, technology, engineering, and mathematics (STEM) courses, or undertake life sciences/STEM careers, 25 representatives from colleges and schools in seven U.S.-affiliated states and countries across the Pacific participated in a 2-day workshop. Fourteen were indigenous peoples of their islands. Participants revealed that: 1) cultural barriers, including strong family obligations and traditional and/or religious restrictions, work against students leaving home or entering STEM careers; 2) geographic barriers confront isolated small island communities without secondary schools, requiring students to relocate to a distant island for high school; 3) in many areas, teachers are undertrained in STEM, school science facilities are lacking, and most island colleges lack STEM majors and modern labs; and 4) financial barriers arise, because many islanders must relocate from their home islands to attend high school and college, especially, the costs for moving to Guam, Hawai’i, or the U.S. mainland. Most solutions depend on financial input, but mechanisms to increase awareness of the value of STEM training are also important.

Abstract The global burden of cancer is growing. The impact on Pacific communities living in New Zealand (NZ) and in the Pacific Region is significant and remains of concern. Pacific Peoples in NZ and in the Region remain overrepresented in adverse health statistics and outcomes. To improve health outcomes for Pacific communities, various strategies that include increasing the Pacific Health workforce have been proposed. These career pathways require participation in STEM and health related courses at high school and higher education learning levels. Pacific students remain underrepresented amongst these groups. This work sought to use Immunology based examples for improving the interest, engagement and participation of underrepresented student groups in High School the science laboratory. A teaching session was organized to include cancer related Immunology teaching content that was associated with subsequent laboratory workshop activities and was presented by a Pacific Biomedical Scientist. A question and answer was also set-up for the students to support their STEM learning in this context. Feedback indicated students who attended the teaching session found the Immunology related content helpful for their understanding of the overall STEM related laboratory and workshop content. Enthusiastic in-class interactions and engagement was observed. This work demonstrated the value of designing an in-class/laboratory environment that supports positive interactions and participation by students, by incorporating Immunology within the laboratory focus that is appropriately delivered and contextualized.

Worldwide, Indigenous youth face ongoing challenges and inequalities. Increasing our understanding of life course patterns in Indigenous youth will assist the design of strategies and interventions that encourage positive development. This study aimed to increase understanding of resilience and positive development in Indigenous and non-Indigenous youth across Australia and the United States of America. The Australian sample comprised 9680 non-Indigenous and 176 Pacific Islander and Aboriginal and Torres Strait Islander peoples. The USA sample comprised 2258 non-Indigenous and 220 Pacific Islander, Native Hawaiian and Native American/American Indian peoples. Data were used to examine how Indigenous background, volunteering, and community involvement at average age 15 years (Grade 9) predicted five young adult positive development indicators: Year 12 (Grade 12) school completion, tertiary education participation, independent income, paid employment, and intimate relationship formation from age 18 to 28 years. Multilevel regression analyses revealed that while Indigenous youth showed slower increases in positive young adult development over time, when adjusting for socioeconomic disadvantage, there was a reduction in this difference. Moreover, we found that Grade 9 community involvement and volunteering were positively associated with young adult development for Indigenous and non-Indigenous youth. Findings indicate the importance of addressing structural inequalities and increasing adolescent opportunities as feasible strategies to improve positive outcomes for young Indigenous adults.

One of New Zealand’s leading daily newspapers, The Dominion Post, greeted its readers on 20 May 2008 with a front page headline declaring that Pacific migrants were a ‘drain on the economy’. This was claimed in a study released by Massey University economist Dr Greg Clydesdale, who reportedly found that ‘Pacific Islanders’ crime rates, poor education and low employment were creating an underclass and a drain on the economy’. Pacific peoples were angered and dismayed by the Clydesdale claims, their publication on the front page of the Dominion Post, and racially prejudiced responses on talkback radio and the internet. No evidence was provided to support the claim that they were an underclass or a drain on the economy. The Dominion Post said it published the story because of Clydesdale’s status as an academic. Massey University said Clydesdale was exercising his academic freedom. This article is a case study of the controversy examining the intersecting responsibilities of academics, media and universities in response to a group vulnerable to racial stereotypes.

Abstract In New Zealand (NZ) children and young people of Māori and Pacific Peoples heritage are underrepresented in high school science and higher education science, medical and health courses. To help support improved engagement and interest in laboratory science learning that was clinically relevant amongst high school students from underrepresented groups that included Māori and Pacific students, a laboratory workshop session was arranged to incorporate a visit from a Pacific Biomedical Scientist teaching laboratory content with an Immunological focus. This visit was organised during the workshop session to support the Immunologically based teaching and also to field questions from the students directly. Amongst other discussion points, the implications of Penicillin as an antibiotic of choice to prevent the autoimmune response to Group A Streptococcal bacteria known as Acute Rheumatic Fever (ARF) was also discussed. It is recognised that Indigenous Māori and Pacific population groups remain disproportionately affected by Acute Rheumatic Fever (ARF) and Rheumatic Heart Disease (RHD) in NZ and in the Pacific Region. Feedback from the high school students indicated that a key source of interest remained the clinical relevance of the scientific discussion emphasised with the Pacific Biomedical Scientist. This work demonstrated the value of Immunology incorporation within the laboratory focus for this wider context and also the role modelling concept for the Pacific students in particular, both as important factors to support heightened interest and engagement levels of underrepresented high school students in science.

This article focuses on a seminar-conference held in Hawaii in 1936 on the “educability” of native peoples. The seminar-conference was convened by New Zealand anthropologist Felix Keesing and Yale education professor Charles Loram and supported by the Carnegie Corporation, among other organizations. Conference delegates-who came from across the Pacific, including the U.S. mainland, Australia, and New Zealand, and from as far as South Africa-joined to discuss the future of colonial education. The residential conference, which lasted several weeks, resulted in published proceedings and the establishment of extensive transpacific networks. One in a series of international congresses on education that took place during the interwar years, the 1936 Hawaii conference offers unique insight into the transnational dialogue among academics, education practitioners, colonial administrators, and, in some cases, Indigenous spokespeople, concerning the modernization of colonialism and new forms of citizenship in the era of progressive education and cultural internationalism.

Abstract Students and young people of Indigenous Māori and Pacific Peoples heritage living in NZ, remain underrepresented for STEM and health related courses. Health and STEM focused careers require participation in science and health related subject matter throughout high school and at higher education learning levels. This work sought to support, promote and encourage positive learning experiences for STEM related teaching content that was Immunologically based for a group of high school female students from underrepresented population groups that included Māori and Pacific students. Rheumatic Fever related Penicillin research work was presented to an all-girls high school class, comprised of students who were of predominantly Māori and Pacific heritage to support appropriate knowledge translation of STEM related Immunology based work that was also relevant to Māori and Pacific communities. This was carried out by a female Pacific Biomedical Scientist. Student feedback highlighted the session was very well-received and enjoyed by those in attendance. Strong interest was also expressed by the students who participated in the Rheumatic Fever related Penicillin based focus to the in-class interactions. A key element for undertaking this work was the inclusion of a female Pacific Biomedical Scientist in the teaching, aligning with the role modelling concept important for the Pacific students in particular who were involved with this STEM related outreach effort. These findings highlight the importance and relevance of cultural context in fostering positive learning and teaching interactions in the classroom for female high school students when engaging with Immunologically based STEM related content.

Abstract Purpose: This article presents an approach for incorporating indigenous culture into language and literacy intervention for middle school students. The approach is centered on the use of environmental education curriculum. Method: Seven over-arching standards for effective pedagogy in facilitating the learning of indigenous students are discussed. These standards are based on 25 years of ongoing research at the Center for Research on Education, Diversity & Excellence (CREDE). Application of the standards is illustrated through use of the Shadow of the Salmon curriculum being developed by the Northwest Indian Fisheries Commission and Salmon Defense. This curriculum is grounded in the cultural beliefs, values, and traditions of indigenous peoples of the Pacific Northwest. Conclusion: Speech-language pathologists can draw from resources available through other disciplines, such as environmental science, to generate culturally responsive pedagogy and materials that promote language and literacy skills for students of indigenous background.

Abstract There is increasing recognition of traditional knowledge as an important store of information and practices for building adaptive capacity for climate change in the Pacific. However, empirical research and documentation of how Pacific Islanders experience climate change, identify relevant adaptation options, and mobilize their adaptive capacity, including traditional knowledge, remains limited. Given this context, indigenous islander perspectives on traditional knowledge and its role in building their adaptive capacity are examined in this article. The author draws on research with the Nakanamanga-speaking peoples of Tongoa Island, Vanuatu. This research documents traditional knowledge relating to weather and climate observations; resource use and management; social networks; local leadership; and values and beliefs in these indigenous communities and reveals differing perspectives about its potential to enhance local adaptive capacity. It highlights indigenous concerns about self-reliance, cultural continuity, and how the transition to a cash economy, the valorization of Western education and lifestyles, and rural–urban migration have had adverse implications for traditional knowledge and its retention. It further reveals potential trade-offs for indigenous communities on Tongoa Island, where traditional governance, tenure systems, and values enable flexibility and collective action that build adaptive capacity but can also promote conservative attitudes and limit uptake of new information and practices.

IntroductionType 2 diabetes is common in Māori and Pacific peoples and in those living in areas of high socioeconomic deprivation in New Zealand (NZ). People with type 2 diabetes often have multimorbidity, which makes their diabetes management more complex. The Diabetes Community Exercise and Education Programme (DCEP) is an interprofessional, patient-centred, whānau (family)-supported package of care specifically developed to engage with Māori and Pacific people and those living in deprived areas. We have previously demonstrated the feasibility and acceptability of the DCEP. This study aims to determine the effectiveness and cost-effectiveness of the DCEP through a pragmatic randomised controlled trial (RCT).Methods and analysis220 adults (age ≥35 years) with type 2 diabetes will be recruited from general practices in the lower South Island of NZ (Dunedin and Invercargill) to participate in an RCT. Participants will be randomised to intervention (DCEP) and control (usual care) groups. The DCEP participants will have their exercise goals agreed on with a physiotherapist and nurse and will attend two 90 min exercise and education sessions per week for 12 weeks. The primary outcome measure is blood glucose control (glycated haemoglobin). Secondary outcome measures include quality of life assessed using the Audit of Diabetes-Dependent Quality of Life questionnaire. Data will be collected at four time points: baseline, end of the 12-week intervention (3 months), 6 months postintervention (9 months) and 12 months after the intervention ends (15 months). We will also conduct a cost-effectiveness analysis and a qualitative process evaluation.Ethics and disseminationThe study has been approved by the Health and Disability Ethics Committee, Ministry of Health (HDEC17/CEN/241/AM01). A key output will be the development of an evidence-based training package to facilitate implementation of the DCEP in other NZ regions.Trial registration numberACTRN 12617001624370 p; Pre-results.

Polynesia has a particular place in the history of the Church of Jesus Christ of Latter-day Saints (LDS Church). The region that heralded the Church’s first overseas missions includes seven of the world’s top ten nations in terms of the proportion of Mormons in the population, and it is home to six Mormon temples. The Polynesian Latter-day Saint population is increasing in both percentage and absolute numbers, and peoples in the Pacific “islands of the sea” continue to play a central role in the Mormon missionary imaginary. This article explores Polynesians in the LDS Church and critically evaluates different theories seeking to explain this growing religious affiliation. Scholars of Mormonism and commentators explain this growth in terms of parallels between Mormonism and indigenous Polynesian traditions, particularly family lineage and ancestry, and theological and ritual affinities. After evaluating these claims in light of scholarly literature and interviews with Latter-day Saints, however, I conclude that other reasons—especially education and other new opportunities—may equally if not more significantly account for the appeal of Mormonism to Polynesians.

Rates of diabetes are high in many communities of Pacific Island peoples, including people from Fiji. This qualitative study explores knowledge and attitudes towards diabetes among i-Taukei Fijians to facilitate the cultural tailoring of diabetes prevention and management programs for this community. Fijians aged 26 to 71 years (n = 15), residing in Australia, participated in semi-structured interviews; 53% (n = 8) were male. Interviews were audio-recorded, transcribed verbatim, then thematically analyzed. Diabetes is recognized as an important and increasing health problem requiring action in the i-Taukei Fijian community. Widespread support for culturally appropriate lifestyle interventions utilizing existing societal structures, like family networks and church groups, was apparent. These structures were also seen as a crucial motivator for health action. Intervention content suggestions included diabetes risk awareness and education, as well as skills development to improve lifestyle behaviors. Leveraging existing social structures and both faith and family experiences of diabetes within the Fijian community may help convert increased awareness and understanding into lifestyle change. Ongoing in-community support to prevent and manage diabetes was also regarded as important. We recommend building upon experience from prior community-based interventions in other high-risk populations, alongside our findings, to assist in developing tailored diabetes programs for Fijians.

Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. Acknowledgements We want to acknowledge our GCSL cohort of school leaders who have supported us in the development of Kanne Lobal as a conceptual framework. A huge kommol tata to our friends: Joana, Rosana, Loretta, Jellan, Alvin, Ellice, Rolando, Stephen, and Alan. References Benson, C. (2002). Preface. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (p. iv). Suva, Fiji: University of the South Pacific, Institute of Education. Bessarab, D., Ng’andu, B. (2010). Yarning about yarning as a legitimate method in indigenous research. International Journal of Critical Indigenous Studies, 3(1), 37-50. Fa’avae, D., Jones, A., & Manu’atu, L. (2016). Talanoa’i ‘a e talanoa - talking about talanoa: Some dilemmas of a novice researcher. AlterNative: An Indigenous Journal of Indigenous Peoples,12(2),138-150. Heine, H. C. (2002). A Marshall Islands perspective. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (pp. 84 – 90). Suva, Fiji: University of the South Pacific, Institute of Education. Infoplease Staff (2017, February 28). Marshall Islands, retrieved from https://www.infoplease.com/world/countries/marshall-islands Jetnil-Kijiner, K. (2014). Iep Jaltok: A history of Marshallese literature. (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Kabua, J. B. (2004). We are the land, the land is us: The moral responsibility of our education and sustainability. In A.L. Loeak, V.C. Kiluwe and L. Crowl (Eds.), Life in the Republic of the Marshall Islands, pp. 180 – 191. Suva, Fiji: University of the South Pacific. Kupferman, D. (2004). Jelalokjen in flux: Pitfalls and prospects of contextualising teacher training programmes in the Marshall Islands. Directions: Journal of Educational Studies, 26(1), 42 – 54. http://directions.usp.ac.fj/collect/direct/index/assoc/D1175062.dir/doc.pdf Miller, R. L. (2010). Wa kuk wa jimor: Outrigger canoes, social change, and modern life in the Marshall Islands (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Nabobo-Baba, U. (2008). Decolonising framings in Pacific research: Indigenous Fijian vanua research framework as an organic response. AlterNative: An Indigenous Journal of Indigenous Peoples, 4(2), 141-154. Nimmer, N. E. (2017). Documenting a Marshallese indigenous learning framework (Unpublished doctoral thesis). Honolulu, HW: University of Hawaii. Sanga, K., & Houma, S. (2004). Solomon Islands principalship: Roles perceived, performed, preferred, and expected. Directions: Journal of Educational Studies, 26(1), 55-69. Sanga, K., & Chu, C. (2009). Introduction. In K. Sanga & C. Chu (Eds.), Living and Leaving a Legacy of Hope: Stories by New Generation Pacific Leaders (pp. 10-12). NZ: He Parekereke & Victoria University of Wellington. Suaalii-Sauni, T., & Fulu-Aiolupotea, S. M. (2014). Decolonising Pacific research, building Pacific research communities, and developing Pacific research tools: The case of the talanoa and the faafaletui in Samoa. Asia Pacific Viewpoint, 55(3), 331-344. Taafaki, I., & Fowler, M. K. (2019). Clothing mats of the Marshall Islands: The history, the culture, and the weavers. US: Kindle Direct. Taufe’ulungaki, A. M. (2014). Look back to look forward: A reflective Pacific journey. In M. ‘Otunuku, U. Nabobo-Baba, S. Johansson Fua (Eds.), Of Waves, Winds, and Wonderful Things: A Decade of Rethinking Pacific Education (pp. 1-15). Fiji: USP Press. Thaman, K. H. (1995). Concepts of learning, knowledge and wisdom in Tonga, and their relevance to modern education. Prospects, 25(4), 723-733. Thaman, K. H. (1997). Reclaiming a place: Towards a Pacific concept of education for cultural development. The Journal of the Polynesian Society, 106(2), 119-130. Thiong’o, N. W. (1986). Decolonising the mind: The politics of language in African literature. Kenya: East African Educational Publishers. Vaioleti, T. (2006). Talanoa research methodology: A developing position on Pacific research. Waikato Journal of Education, 12, 21-34. Walsh, J. M., Heine, H. C., Bigler, C. M., & Stege, M. (2012). Etto nan raan kein: A Marshall Islands history (First Edition). China: Bess Press.

Abstract Background. Colorectal cancer (CRC) is the 2nd leading cause of cancer death in Guam, a U.S. unincorporated territory where CHamoru (Chamorro) and Filipinos comprise over 60% of the population. CHamoru have higher age-adjusted mortality rates (23.2) than the U.S. (14.2) and the overall population in Guam (17.3). Only 53.9% of persons aged 50 and above have met USPSTF screening standards compared to 74.3% in the U.S. In addition, CRC diagnoses occur in the late stages; 75.0% at Stage 3, while 18.0% occur at Stage 1. Research on early CRC onset among Pacific Island peoples are limited; data from the Guam Tumor Registry indicates 10% of colorectal cancer cases from 2013 – 2017 were diagnosed before age 50. Specific aims of this pre-pilot study are to examine cognitive and cultural beliefs associated with CRC and screening, recommendations for culturally relevant prevention, and age-specific education interventions. Methods: Qualitative methods were employed via focus groups (FG) and in-depth key informant interviews (KII) to allow for participant perspectives and facilitate storytelling, a practice in the Pacific that creates a familiar and safe space for expression. A 3-member community council comprised of a CRC surgeon, community-based organization representative, and CRC survivor advised on recruitment, data analysis, and reporting. Purposive and snowball sampling was utilized due to stigma/sensitivity related to screening. Focus groups were age and gender specific, e.g., men in their 40s, women aged 50+, etc. KII were conducted with cultural experts and cancer survivors. Data on knowledge, attitudes, and beliefs and screening education recommendations was collected. Three levels of qualitative coding for thematic codes were performed and included input from community council and KIs. Translations from CHamoru to English were applied as necessary. Results: Five FGs and four KIIs (N=29) were conducted with persons aged 40 and above. Focus group participants were CHamoru (60%), Filipino (32%), mixed ethnicity (8%), female (56%), male (44%), and had a primary care provider (84%). Mean age was 55.0. Overall, 24.0% reported ever having had a FIT/FOBT test and 56.0% ever having had a colonoscopy. Data analysis for FGs and KIIs will be finalized in September. Initial reviews indicate mixed methods of delivery for community health educator interventions, e.g., use of a culturally relevant video, storytelling from CRC survivors, and efforts to educate families as a whole, as opposed to limiting education to screening-age adults. Conclusion: This study explores culturally relevant components of an education intervention providing a pre-emptive look at screening education for persons aged 40 and above. Findings may give insight toward age-specific and culturally-tailored CRC screening education with use of community health educators as a novel intervention for CHamoru and Filipino families and to create a pilot education intervention to improve CRC screening participation in these underserved minority populations. Citation Format: Tressa P. Diaz, Angela Sy, Elizabeth Elmore, Santino Camacho, Marc Rollon. Tailoring a culturally relevant and age-specific colorectal cancer screening education intervention for CHamoru and Filipinos in guam [abstract]. In: Proceedings of the AACR Special Conference on Colorectal Cancer; 2022 Oct 1-4; Portland, OR. Philadelphia (PA): AACR; Cancer Res 2022;82(23 Suppl_1):Abstract nr A025.

The population diversity of New Zealand is due to the unique fusion of indigenous peoples of Polynesian origin (Māori), western European colonization (Pākehā), and more recent (20th century) immigration from the Pacific region (Pasifika). However, disparities in tertiary education indicate that Māori and Pasifika students are more likely to drop out during their first year of study and are less likely to complete their qualification than their Pākehā peers. Higher levels of course engagement may increase first-year grades, elevate academic performance, and encourage persistence between the first and second years of study. Therefore, a Student Course Engagement Questionnaire was used to quantify engagement in a compulsory first-year undergraduate Human Anatomy and Physiology course in a New Zealand university. A data mining technique was used to assign students into a low-engagement/low-achievement cluster, and a high-engagement/high-achievement cluster. The skills, emotional, and participation-interaction components of engagement were lower in Pasifika students: these students’ academic grade was lower than those of both Māori and Pākehā students. The strongest predictors of cluster membership were skills engagement and emotional engagement, suggesting that these components outweighed other aspects of course engagement. Māori and Pasifika students were overrepresented in the low-engagement/low-achievement cluster, and underrepresented in the high-engagement/high-achievement cluster. We suggest that embedding study skills within course delivery, and constantly emphasizing their importance, would likely increase student course engagement. Also, we report that both Māori and Pasifika students remain more disengaged than their Pākehā peers.

RESUMENEste artículo se ocupará de los procesos académicos, sociales, culturales y políticos que dieron origen a un movimiento intelectual y pedagógico del Pacifico Sur colombiano, con especial énfasis en los territorios afronariñenses. Vale aclarar que en materia de obras escritas se destacan los pensadores negros del departamento del Chocó quienes, incursionaron en el siglo XX en variados campos del conocimiento y desarrollaron una crítica fuerte al sistema de enseñanza nacional. En cambio, las experiencias educativas surgidas en la cotidianidad de los pueblos negros del suroccidente colombiano, se incubaron y consolidaron en los valles interandinos (norte del Cauca y sur del Valle), así como en Buenaventura y la Costa de Nariño. Estas subregiones, especialmente la costa del departamento de Nariño, asumieron la escuela como escenario para la eclosión del pensamiento ancestral afrocolombiano y las tradiciones culturales de sus pueblos en un intento por concretar en la práctica una ecuación política que involucra la Territorialidad como práctica de la educación.Costa de Nariño. Etnoeducación. Sistema de educación propia. comunidades afronariñenses. Territorialidad. Conflicto armado. ABSTRACTThis article will deal with the academic, social, cultural and political processes that gave rise to an intellectual and pedagogical movement in the Colombian South Pacific, with special emphasis on the Afro-Afro territories. It is worth clarifying that in terms of written works, the black thinkers of the department of Chocó stand out, who ventured into various fields of knowledge in the 20th century and developed a strong criticism of the national education system. On the other hand, the educational experiences that emerged in the daily life of the black peoples of southwestern Colombia were incubated and consolidated in the inter-Andean valleys (north of Cauca and south of the Valley), as well as in Buenaventura and the Costa de Nariño. These subregions, especially the coast of the department of Nariño, assumed the school as the setting for the emergence of Afro-Colombian ancestral thought and the cultural traditions of their peoples in an attempt to put into practice a political equation that involves Territoriality as a practice of education.Costa de Nariño. ethno-education. self-education system. afronariñenses communities. Territoriality. Armed conflict. RESUMOEste artigo discutirá aspectos acadêmicos, sociais, culturais e políticos que deram origem a um movimento intelectual e pedagógico no Pacífico Sul colombiano, com especial ênfase para os territórios de afronariñenses. Vale ressaltar que, em termos de obras escritas se destacam os pensadores negros do departamento de Chocó, que influenciaram no século XX, em diferentes áreas do conhecimento e desenvolveram uma forte crítica do sistema de educação nacional. Por outro lado, as experiências educativas que surgiram da cotidianidade dos povos negros do sudoeste colombiano, incubaram e se consolidaram nos vales interandinos (norte de Cauca e sul do Valle), bem como em Buenaventura e a costa de Nariño. Estas sub-regiões, especialmente a costa do departamento de Nariño, assumiram a escola como cenário para o surgimento do pensamento ancestral afro-colombiano e das tradições culturais de seus povos na tentativa de concretizar na prática, uma educação política que envolve a Territorialidade como prática de educação.Costa de Nariño. Etno-educação. Educação Própria. Comunidades afronarinenses. Territorialidade. Conflito armado.SOMMARIOQuesto articolo tratterà dei processi accademici, sociali, culturali e politici che hanno dato origine a un movimento intellettuale e pedagogico nel Sud Pacifico colombiano, con un'enfasi speciale sui territori afro-afro. Vale la pena chiarire che in termini di opere scritte, spiccano i pensatori neri del dipartimento di Chocó, che si sono avventurati in vari campi del sapere nel XX secolo e hanno sviluppato una forte critica al sistema educativo nazionale. D'altra parte, le esperienze educative emerse nella vita quotidiana dei popoli neri della Colombia sud-occidentale sono state incubate e consolidate nelle valli interandine (a nord di Cauca ea sud della valle), così come a Buenaventura e la Costa de Nariño. Queste sottoregioni, in particolare la costa del dipartimento di Nariño, hanno assunto la scuola come scenario per l'emergere del pensiero ancestrale afro-colombiano e delle tradizioni culturali dei loro popoli nel tentativo di mettere in pratica un'equazione politica che coinvolge la territorialità come pratica educativa.Costa di Nariño. Etnoeducazione. Sistema educativo proprio. Comunità africane. Territorialità. Conflitto armato.

The article examines regional folklore as a field of interaction between academic musical culture in the Far East of Russia and China. The beginning of the systematic study of the academic musical culture of the Russian Far East is associated with the formation of the regional creative association of composers of the Far East (Union of Composers), which is succeeded today by the Far Eastern Branch of the Union of Composers of Russia. The article notes the multi-ethnicity of the region and the special role of the “dialogue of cultures” in the composers’ works. The author analyzes the culture of indigenous peoples and the East Slavic migratory culture of the Russian Far East, as well as the original culture of the countries of the Asia-Pacific region outside the Russian borders. There is highlighted the commonality of some features of the traditional Far Eastern folklore of Russia and China. The article considers the concept of “academic musical culture”, which includes the composers’ works successively connected with the foundations of Western European music formed in the period of the 17th—19th centuries, the composers’ works of the 20th century, including modern techniques, the musical performance, musical performance infrastructure, educational space and academic musicology.The paper highlights the composers of the region, the main focus of their work, the researchers of the academic musical culture of the region, whose works are significant in understanding the processes of development of modern national musical culture. The article covers the Chinese academic compositional works known in Russia, as well as the range of scientific interests of Russian researchers-orientalists and researchers of musical culture from China.There is recognized the need for cultural understanding of the stated problem through the study of academic music art, traditional music culture, music science, and music education. The author interprets the role of music and computer technologies in musical culture and education in the Far East of Russia and China as the most important component for interaction in the field of academic musical culture, focuses on the problems of informatization of modern music education.The article draws a conclusion about the unique experience of composing in China based on the traditional music of the Russian Far East. The pentatonic basis of Chinese music is especially distinguished as being close to the modal organization of the music of Far Eastern ethnic groups, which is also the basis of the folklore music of Russian Far Eastern composers. The author sees such a palatal proximity as a basis for the interaction of the cultures of the Far Eastern region. The article recognizes this aspect as important from the point of view of creating an integral multicultural space based on the principles of humanism.

This presentation focuses on a transdisciplinary approach to innovative and collaborative learning practices driven by technology. It highlights two salient elements associated with industry practices and processes in relation to learning and educational contexts: empowerment of individuals and communities of practice through technology, and a broader consideration of industrial approaches to the concept of learning and teaching enhanced within a digital environment. More precisely, this presentation will feature some of the key theoretical frameworks used in three different settings of learning and teaching in France with regards to the life-long learning approach thanks to Social and Emotional Learning (SEL) (WEF, 2016). It will also discuss the positive effect of the Internet and its affordances (Southerton & Taylor, 2020) on reducing the differences between theoretical and applied knowledge via professional-focused communities (Danvers, 2003). Thus, it will briefly explain that spatial and cognitive learning proximities (Lave & Wenger 1991; Fruchter, 2001) can be reduced by virtue of technology (Anders, 2016; Antonczak, 2019; Glazewski & Hmelo-Silver, 2019) and that ‘computer-supported collaborative learning’ methods can facilitate social and shared problem-solving (Sawyer, 2005; Levallet & Chan, 2018; Presicce et al., 2020) without the ‘restriction of time and place’ (Cheng et al., 2019, 489). Additionally, it will point out some aspects of problem-solving through ‘emancipatory learning and social action’ (Merriam, 2001, 9) through the use of ‘actual’ content and ‘actionable feedback’ (Woods & Hennessy, 2019) enhanced by digital tools and tactics. Next, it will focus on three case studies by concisely presenting key specifics for each of the courses, including the various digital tools used and followed by some quick interim reflections. Then it will summarise the challenges and the barriers encountered across the different practices such as virtual delivery, the size of the students' groups and some connectivity considerations. It will be followed by the principal advantages and opportunities, like the professionalisation dimension through interactive and authentic learning enhanced by affordances. And it will conclude with some managerial recommendations as experiential and practical methods (knowledge codification) thanks to industry-based teaching supported by digital technologies. The presentation will close with the overall conclusion in relation to digital technology and some of the key 21st-century career skills. In general, the findings will be of interest to academics, practitioners and policymakers. The added value of this transdisciplinary investigation is that it improves research on collaborative innovation and collective knowledge by creating a bridge between the fields of Education and Business. 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A mere two years ago International Sports Studies was celebrating its fortieth anniversary. At that time, at the beginning of 2018, your editor was able to reflect on the journey of our professional association – the International Society for Comparative Physical Education and Sport (ISCPES). It started with a small, cohesive, and optimistic group of physical education scholars from Europe and North America interested in working across boundaries and exploring new international horizons. The group that met in Borovets in 2017 on the eve of the society’s fortieth anniversary, represented a wider range of origins. They were also more circumspect, tempered by their experience in what had become, four decades later, a very much more complex competitive and fragmented professional environment. Such a comparison seems almost to have reflected a common journey, from the hope and optimism of youth to entry into the challenges and responsibilities of mid adulthood. Yet from the perspective of contemporary history, these last four decades seem generally to be viewed as having been a time of unbroken human progress. Certainly, this is a defensible view when we use technological and economic progress as the criterion. The nation of Indonesia provides an excellent example of progress by these measures. The world’s 10th largest economy in terms of purchasing power parity, and a member of the G-20. Furthermore, Indonesia has made enormous gains in poverty reduction, cutting the poverty rate by more than half since 1999, to 9.78% in 2020. Prior to the COVID-19 crisis, Indonesia was able to maintain a consistent economic growth, recently qualifying the country to reach upper middle-income status. The World Bank (www.worldbank.org/en/country/indonesia/overview) Indeed, when we look at the economic growth charts of the world over the last century, without exception they resemble a J curve with growth over the last half century being particularly rapid. But, from time to time, we need to be reminded that human existence is rather like a coin. Looking at the top side provides one picture but then, when we turn the coin over, a totally different view presents itself. From time to time, pictures find their way to our television screens that remind us that real challenges of poverty are still faced by many today. Similarly, though we have talked about seventyfive years of peace, the other side of the coin reveals that around the globe armed conflict has continued remorselessly since the official ending of World War II in September 2nd 1945. A visit to Wikipedia and its list of ongoing conflicts in the world will inform the casual reader, that in the current or past calendar year there have been over 10,000 deaths related to four major wars – in Afghanistan, the Yemen, Syria and Mexico. In addition, eleven wars, eighteen ‘minor conflicts’ and fifteen ‘skirmishes’ have added to death and misery for many around the world. I make these points in case those of us who are fortunate enough to live in relatively stable, safe and prosperous environments, might be tempted to become complacent and forget how much always needs to be done to increase the welfare of our brothers and sisters throughout the world. Humankind’s end of decade report needs to remind us that, if our progress has generally been steady, there remains area where we still need to improve. Further we need to remember that wealth and material prosperity are not the sole criteria for human well-being and happiness. Quality of life needs to be measured by much more than Gross Domestic Product alone. Such thoughts now seem to be suddenly highlighted, as we move into another new decade. For virtually worldwide, it seems to as if the coin has suddenly been flipped. In 2018 we were looking forward with different expectations to those that we now have since the start of 2020. At a time when the world has never been more interconnected, we have been forcibly reminded that with that connectedness comes a level of risk. There is a belief by some, that interconnectedness provides some sort of protection against war and conflict and that trade relationships provide a rationale for peaceful cooperation between the peoples of the world. However, it is that very interconnectedness that today leaves us at greater risk to the ravages of the latest pandemic to strike the world. Countries that have managed the CoVid19 virus most successfully, have been those like New Zealand that have isolated themselves from others and restricted movements and interactions both across and within borders. Consequently, people in many different settings find themselves in lockdown and working from home. This sudden restriction on interactions and movement, has provided a unique opportunity for reflection by many. Stepping back from the frantic pace of twenty first century lifestyle, though it has inevitably caused much concern economically for many, has given others a chance to rediscover simpler pleasures of previous ages. Pleasures such as the unhurried company of family and friends and the chance to replace crowded commuting with leisurely walks around the local neighbourhood. So, it has been that a number of voices have been pointing to this as a unique opportunity to re-set our careers and our lifestyles. With this comes a chance to re-examine core values and in particular question some of the drivers behind the endlessly busy and often frentic approach to life that characterises our modern fast changing world, with its ceaseless demand for us all to ‘keep up’ and ‘get ahead’. It is then in a spirit of reset that I am pleased to introduce International Sports Studies’ first special supplement. We take very seriously our mission of connecting physical education and sport professionals around the world. It has made us very conscious of the dangers of adopting a view on the world that is centred in the familiar and our own back yards. Yet we all tend to slip into a view of life that seems to be driven and reinforced by the big media and the loudest voices in an interconnected world. Individuals chasing the dream of celebrity are easily recognisable from New Delhi to Anchorage or from Nairobi to Sapporo. We seem forced to listen to them and their ideas even when we wish to disassociate from them. In sport too it seems that in all corners of the world, the superstars of football Messi, Ronaldo, Pogba, Bale are known wherever the game is played. News and influence too often seem to flow from the places where these same celebrities of screen and sporting fields are based. It is the streets and recreation areas of Hollywood, Madrid and Turin, all comparatively restricted areas of the globe, which are continuously brought to us all by the ubiquitous screens. Some of the latest figures from the ITU, the Telecommunication Development Sector a specialised United Nations agency, have estimated that at the end of 2019, 53.6 per cent of the global population, or 4.1 billion people, were using the Internet (ITU, 2020). It is a figure that continues to increase steadily as does the stretch of its influence. The motivation behind this supplement focusing on studies in physical education and sport within Indonesia, can be found in the origins of comparative physical education and sport study. We can all learn by comparison with others and their approaches to both similar and unique problems and challenges. It does not however always make sense to limit ourselves to matching our situations with others for the sole purpose of making scholarly comparisons. Often it makes more sense simply to visit colleagues in another setting and examine in some depth their concerns and practices. Such studies are called area studies and they involve illuminating what is occurring in different settings in order to increase our own understanding and awareness. Indonesia provides a special and important starting point for just such a study. Located off the coast of mainland Southeast Asia in the Indian and Pacific oceans, it is an archipelago that lies across the Equator and spans a distance equivalent to one-eighth of the Earth’s circumference. It is the world’s fourth largest country in terms of population (Legge, 2020). It is a nation that appears modest in its demeanour and that of its people yet has much to offer the rest of us, especially in terms of our common professional interest. The purpose of volume 42e is to offer an opportunity for our colleagues in Indonesia to speak to the global community and for the global community to learn a little more about the work of their colleagues in Indonesia. It is the first of what is intended to be a series within the tradition of comparative studies. It has been a great pleasure and privilege to work with a special editorial team from Indonesia in this project. Their details are briefly provided below. I commend to you the work of this representative group of physical education and sports scholars. I invite you to join us in lifting our heads above our own parapets and resetting our own perspectives by reaching out and listening to a wider circle of colleagues from around the world. We may not be able to travel to meet each other at this time but we can still interact and share, as our responsibility as academics and professionals requires us to do. John Saunders Brisbane, November 2020 References ITU (2020) Statistics. Accessed from https://www.itu.int/en/ITU-D/Statistics? Legge, J. D. (2020) Indonesia. Chicago: Encyclopedia Britannica. Accessed from https://www.britannica.com/place/Indonesia

Research in Māori and Pacific education based on Māori and Pacific philosophies and practices is a new endeavour for tertiary institutions in New Zealand. In this article, the authors describe one such course which they teach to education masters’ students at Victoria University of Wellington. They argue that such courses must be concerned to address the philosophical bases of research at least as rigorously as the methods used to investigate matters of enquiry. It is claimed that Māori and Pacific peoples are demanding the sort of research that helps them to survive, to contribute, and “to be” in the world as Māori and Pacific peoples.

Environmental sustainability studies are enhanced through local and regional partnerships between academicians and curriculum developers with members of area First Nation communities who have lived sustainably since time immemorial. Recent collaborative efforts between Seattle Pacific University’s School of Education and Snake River-Palouse tribal elder Carrie Jim Schuster have led to the development of a one semester, secondary level integrated history, geography, literature, and science curriculum investigating the indigenous peoples and environment of the Pacific Northwest’s Columbia-Snake River system. Seven core principles of cultural and environmental sustainability are discussed that were formulated through this collaboration involving Northwest tribal elders.

This article presents a transnational Moana talanoa 1 between two Pacific early childhood education scholars. Calling on both Samoan and Tongan indigenous understandings that breathe life into a Moana subjectivity is inclusive of ways of knowing, relating and becoming. We turn our attention to the importance of talanoa (stories/storying) in reconstituting olaga 2 and tangata kakato 3 in the act of decolonising Pacific 4 personhood in New Zealand early childhood education. Moana, the waters that bind Pacific peoples through genealogy, relationality and cosmogony, generate intersubjectivity; a folding of past-present-futures. It is in the spirit of Moana that we bring attention to the interconnectedness of subjects in the context of early childhood education in New Zealand. By way of movement in and with Moana, the currents, depth and flows, we problematise politics of early childhood education and professional teacher identity. Such tensions require navigation and as Hawaiian scholar Meyer said: ‘How one knows, indeed, what one prioritises with regards to this knowing, ends up being the stuffing of identity, the truth that links us to our distant cosmologies, and the essence of who we are as Oceanic peoples’ (p. 125). In thinking-Moana-intersubjectivity, we call into question how the agency and subjectivity of teacher identity can be reimagined. We share our narratives through poetry and story as a mode of expression in analysing and decolonising personhood.

The social and cultural determinants of health among Pacific people must be addressed to understand the underlying factors related to poor health outcomes. Such factors may include (but are not be limited to) culture, religion, education, socioeconomic status and health literacy. One study, using the lens of Pacific culture, found that almost 90% of Pacific males and females aged 15 years and over have low health literacy. Individuals with low health literacy are less likely to manage ill health, seek professional medical assistance or interpret nutrition related information. It is possible that the high rates of non-communicable diseases (NCDs) as a significant issue in the Pacific population, including amongst Pacific mothers, are in some part associated with low levels of health literacy, which in turn link to cultural determinants of health. Findings from this review show that inadequate health literacy was consistent among adult females, particularly older adults of low socioeconomic status, lower level of education, non-English speakers and adults with compromised health status. Further, culture may play a role in attainment of adequate health literacy. These individuals were more likely to report worse chronic physical conditions, such as diabetes, including lack of knowledge of their condition such as the inability to identify normal blood sugar levels, the range of a normal blood pressure or how to self-manage hypoglycaemia. Public health practitioners should apply effective communication using a culturally and ethnically tailored approach to support Pacific peoples to understand health messages, improve health behaviours and health status. The author reviewed 33 papers on the issue of health literacy definitions, measurement and determinants; Pacific peoples and NCDs; and discussed it in the light of a cultural determinants’ approach.

In December 1996, the Secretary for Education, Howard Fancy launched Ko e Ako 'a e Kakai Pasifika, the Ministry of Education’s plan for raising the quality of education for Pacific Islands peoples in New Zealand. The plan is a first step towards developing a long-term Pacific Islands education strategy. It has been 16 months since the plan was launched and it is encouraging to see the variety of initiatives being implemented to achieve its goals. This paper will discuss these initiatives more fully.

Abstract Background Prevalence of Type 2 diabetes mellitus (T2DM) is high among Māori and other Pacific Island peoples in New Zealand. Current health services to address T2DM largely take place in primary healthcare settings and have, overall, failed to address the significant health inequities among Māori and Pacific people with T2DM. Culturally comprehensive T2DM management programmes, aimed at addressing inequities in Māori or Pacific diabetes management and workforce development, are not extensively available in New Zealand. Deliberate strategies to improve cultural safety, such as educating health professionals and fostering culturally safe practices must be priority when funding health services that deliver T2DM prevention programmes. There is a significant workforce of community-based, non-clinical workers in South Auckland delivering diabetes self-management education to Māori and Pacific peoples. There is little information on the perspectives, challenges, effectiveness, and success of dietitians, community health workers and kai manaaki (KM) in delivering these services. This study aimed to understand perspectives and characteristics of KM and other community-based, non-clinical health workers, with a focus on how they supported Māori and Pacific Peoples living with T2DM to achieve better outcomes. Methods This qualitative study undertaken was underpinned by the Tangata Hourua research framework. Focus groups with dietitians, community health workers (CHWs) and KM took place in South Auckland, New Zealand. Thematic analysis of the transcripts was used to identify important key themes. Results Analysis of focus group meetings identified three main themes common across the groups: whakawhanaungatanga (actively building relationships), cultural safety (mana enhancing) and cultural alignment to role, with a further two themes identified only by the KM and CHWs, who both strongly associated a multidisciplinary approach to experiences of feeling un/valued in their roles, when compared with dietitians. Generally, all three groups agreed that their roles required good relationships with the people they were working with and an understanding of the contexts in which Māori and Pacific Peoples with T2DM lived. Conclusions Supporting community based, non-clinical workers to build meaningful and culturally safe relationships with Māori and Pacific people has potential to improve diabetes outcomes.

Indigenous peoples understand time differently to Pākehā (Rangiwai, 2021a). Mahuika (2010) maintains that the notion of walking backwards into the future is a common one for Māori and other people of the Pacific. Roberts (2005) opines, “It is often said that Māori are a people who “walk backwards into the future,” an aphorism that highlights the importance of seeking to understand the present and make informed decisions about the future through reference to the past” (p. 8).

This article utilizes looks to punk rock pedagogy or the ways in which countercultural and decolonial ontologies are developed in punk subculture, to theorize Māori-Philippine relations in Aotearoa New Zealand. It uses an agential realist methodology to engage with the creative works of TOOMS, James Roque, and Marianne Infante (three New Zealand performing artists of Philippine ancestry). These works read through historiographic accounts of the Philippine diaspora to theorize how contemporary independent artists are reviving the ancestral bonds that once linked the Philippines and the Pacific. Theorizing Māori-Philippine relations through punk rock shows what Indigenous and immigrant peoples stand to gain when they decenter the colonizer and prioritize communing with one another.

The article discusses the law and policy reform activities carried out by the Asian Development Bank with its focus on countries in the Asia-Pacific region, and the legal interventions which impact upon citizens, private sector, and state institutions. The technical assistance seeks to strengthen legal education and judicial training in the Maldives. Under this project, the country’s recently-established Faculty of Shariah and Law was strengthened to provide legal education to students wishing to study shariah and law and obtain a law degree. Also, judicial training was provided to the country’s judges and island magistrates to carry out their duties in hearing cases and applying law and court procedures. The article postulates the need to take into account and address the local needs, context and sensitivities, rather than merely transplanting a western legal system which would otherwise not work for the country and its peoples where shariah is an important legal system. It also highlights the need to adopt a flexible approach in addressing problems and challenges rising during project execution to ensure realization of effective results. The article offers some thoughts and reflections on the lessons learnt for consideration in any developing country on a similar project to strengthen legal education and judicial training.

Abstract Background One-third of adults in the U.S. have metabolic syndrome, a combination of risk factors of chronic diseases such as heart disease, kidney disease, diabetes, and gout. These diseases are a burden for ethnic minorities, including Pacific Island peoples. Here, the metabolic conditions were described for a group of Pacific Island people, the CHamorus or natives of Guam, a U.S. Territory in the Mariana Islands in the Western Pacific. Methods A cross-sectional survey was conducted in Guam from August 2019 to January 2020. A non-random sample of 152 adults, ≥18 years old, with CHamoru ancestry were recruited and consented. Information collected included socio-demographics, metabolic history, lifestyle behaviors, height and weight, blood pressure, and non-fasting blood and urine. Statistical analyses included frequencies of metabolic conditions and Pearson’s Chi-square test for gender differences, alpha=0.05. Results Of the 152 CHamorus, 49.3% were male, 50% were female, and 0.7% was transgender. The mean age was 43±15.1 years. Mean education was 14.4±3.6 years and hyperuricemia he majority (69.7%) pursued postsecondary studies. Self-reported metabolic conditions included: diabetes (19.7%), gout (28.9%), hypertension (34.9%), dyslipidemia (17.8%), and heart conditions (9.9%). Compared to females, more males reported gout (40.5% versus 18.7%; P=.003) and measured to be hypertensive (48% versus 21.1%; P<.0001), hyperuricemic (58.9% versus 31.6%; P=.001), and obese (77.3% versus 46.1%; P<.0001). Conclusion Metabolic conditions were common among CHamorus, though gout, hypertension, hyperuricemia, and obesity were predominant in the men. Key messages Strategies to reduce the burden of metabolic conditions may be targeted to CHamoru men in this community.

I kid you not. This is a time in Pacific regional history where as a middle-aged Tongan woman with European, Maori, and Samoan ancestries who was born and raised in New Zealand, I teach students taking my undergraduate papers how not to go about making stereotypical assumptions. The students in my classes are mostly Maori and Pakeha (white, European) New Zealanders. They learn to interrogate typecasts produced by state policy, media, and academia classifying the suburbs of South Auckland as overcrowded with brown people, meaning Pacific Islanders; overburdened by non-communicable diseases, like obesity and diabetes; and overdone in dismal youth statistics for crime and high school drop-outs. And then some well-meaning but incredibly uninformed staff members at the university where I am a senior lecturer have a bright idea to give away portions of roast pig on a spit to Pacific Islanders at the South Auckland campus open day. Who asked the university to give us free roast pig? Who asked us if this is what we want from a university that was planted out South in 2010 to sell degrees to a South Auckland market predicted to grow to half a million people, largely young people, in the next two decades? (AUT University, 2014). Who makes decisions about what gets dished up to Pacific Islanders in South Auckland, compared to what their hopes might be for university education prospects? To rephrase Julie Landsman’s essay, how about “confronting the racism of low expectations” that frames and bounds Pacific Islanders in South Auckland when a New Zealand university of predominantly Palangi (white, European) lecturers and researchers on academic staff contemplate “closing achievement gaps?” (Landsman, 2004). Tackling “the soft bigotry of low expectations” set upon Pacific Islanders getting into and through the university system has prompted discussion around introducing two sets of ideas at Auckland University of Technology (The Patriot Post, 2014). First, a summer school foundation course for literacy and numeracy on the South campus, recruiting Pacific Islander school leavers wanting to go on to study Bachelor’s degrees. Previously, the University of Auckland had provided bridging paths designed for young Pacific peoples to step up to degree programmes (Anae et al, 2002). Second, the possibility of performing arts undergraduate papers recognising a diverse and youthful ethnoscape party to an Auckland context of theatre, drama, dance, music, Maori and Pacific cultural performance, storytelling, and slam poetry (Appadurai, 1996). Although this discussion is in its infancy and has not been feasibility scoped or formally initiated in the university system, it is a suggestion worth considering here. My inquiry is frank: Why conflate performance and South Auckland Pacific Islanders? Does this not lend to a clichéd mould that supposes young Pacific Islanders growing up in the ill-famed suburbs of the poor South are naturally gifted at singing, dancing, and performing theatrics? This is a characterisation fitted to inner-city Black American youth that has gone global and is wielded to tag, label, and brand urban Pacific Islanders of South Auckland. Therefore, how are the aspirational interests of this niche market reflected in the content and context of initiatives with South Auckland Pacific Islander communities in mind?

Indigenous peoples and settlers engaged in innumerable conflicts in the colonies of Vancouver Island and British Columbia between 1849 and 1871. The constant threat of violent Indigenous resistance to settler colonization in the Pacific Northwest—both real and imagined—produced feelings of anxiety for settlers, especially state officials, that shaped colonial strategy and statecraft. To buttress colonial security, the nascent state partnered with Christian missionaries in the hope that missionaries could use education to cultivate the goodwill of Indigenous peoples and train them to accept colonization. The state’s support for early missionary schooling in colonial British Columbia is examined in the context of settler anxieties regarding three instances of Indigenous resistance: a Lekwungen convergence at Fort Victoria in 1851, the Puget Sound War of 1855–56, and the 1864 Tsilhqot'in War. In different ways, settler anxiety over these conflicts acted as a catalyst, prodding the state to support missionary schooling as a financially expeditious way of trying to contain Indigenous resistance and safeguard colonial security. RÉSUMÉ Entre 1849 et 1871, les colonies de l’île de Vancouver et de la Colombie-Britannique sont le lieu d’innombrables con its entre les peuples autochtones et les colons. La menace constante — réelle et imaginaire — d’une résistance violente des Autochtones à la colonisation dans le nord-ouest du Pacifique a engendré un sentiment d’anxiété chez les colons, et en particulier chez les fonctionnaires de l’État, ce qui a façonné la stratégie et la gestion coloniale. Afin de renforcer la sécurité coloniale, l’État naissant s’est associé avec les missionnaires chrétiens dans l’espoir qu’ils utilisent l’éducation afin d’assurer la bienveillance des peuples autochtones et de les amener à accepter la colonisation. Cet article examine le soutien apporté par l’État aux premiers efforts d’enseignement missionnaire en Colombie-Britannique coloniale, dans le contexte des inquiétudes des colons par rapport à trois actes de résistance autochtone : un rassemblement Lekwungen au Fort Victoria en 1851, la guerre du Puget Sound de 1855–1856 et la guerre des Tsilhqot'in de 1864. À maints égards, l’inquiétude des colons alimentée par ces conflits a agi comme un catalyseur, poussant l’État à soutenir l’enseignement missionnaire dans l’espoir d’arriver à contenir la résistance autochtone et à assurer la sécurité coloniale à peu de frais.