Relevant bibliographies by topics / Indigenous stories

Academic literature on the topic 'Indigenous stories'

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Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Indigenous stories"

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Jones, Jennifer. "Indigenous Life Stories." Life Writing 1, no. 2 (January 2004): 209–18. http://dx.doi.org/10.1080/10408340308518268.

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Smith, Hinekura. "Whatuora: Theorizing "New" Indigenous Research Methodology from "Old" Indigenous Weaving Practice." Art/Research International: A Transdisciplinary Journal 4, no. 1 (February 27, 2019): 1–27. http://dx.doi.org/10.18432/ari29393.

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Despite Indigenous peoples’ deeply methodological and artistic ways of being in and making sense of our world, the notion of “methodology” has been captured by Western research paradigms and duly mystified. This article seeks to contribute to Indigenous scholarship that encourages researchers to look to our own artistic practices and ways of being in the world, theorizing our own methodologies for research from our knowledge systems to tell our stories and create “new” knowledge that will serve us in our current lived realities.I explain how I theorised a Māori [Indigenous peoples of Aotearoa New Zealand] weaving practice as a decolonizing research methodology for my doctoral research (Smith, 2017) to explore the lived experiences of eight Māori mothers and grandmothers as they wove storied Māori cloaks. I introduce you to key theoreticians who contributed significantly to my work so as to encourage other researchers to look for, and listen to, the wisdom contained within Indigenous knowledge and then consider the methodologies most capable of telling our stories from our own world-views.
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Stasiuk, Glen, and Steve Kinnane. "Keepers of our Stories." Australian Journal of Indigenous Education 39, S1 (2010): 87–95. http://dx.doi.org/10.1375/s1326011100001174.

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AbstractStorytelling is an integral part of life for Indigenous Australians. Before the arrival of Europeans and continuing after; gathered around the campfire in the evening stories were and are still shared; passed from one generation to the next. In modern times, in addition to a continuing oral traditions, another method of storytelling has risen from the ashes of the fire: filmmaking and multi-media production. In the past stories were verbally passed from one family member to the next. Sometimes these “yarns” were presented on a “message stick” and the modern form of the traditional message stick is the DVD or the internet. This paper will examine the importance and crucial element of re-representation of images, archives or productions that have in the past, and in the majority, portrayed Indigenous cultures and communities in a derogatory or less than flattering manner. Further, it will explain the main factors for appropriate manifestation of Indigenous perspectives within any film production that is portraying or capturing Indigenous individuals, narratives and/or communities. The paper relates the key elements that must be in place to ensure appropriate and robust Indigenous agency in any film production. Finally, the paper concludes with an affirmation of the need to creatively engage in the third space; between Indigenous values and priorities and Western formats and narrative structures, to arrive at a uniquely modern Indigenous telling that is accessible, firstly to Indigenous Australians, and secondly, to those with whom we wish to share our stories.
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Bobongie, Francis. "Family+Stories=Research." Qualitative Research Journal 17, no. 4 (November 13, 2017): 345–55. http://dx.doi.org/10.1108/qrj-11-2016-0069.

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Purpose The purpose of this paper is to draw on the author’s research involving girls who leave their Torres Strait Island communities for boarding colleges in regional Queensland, Australia, and the academic, social and cultural implications that impede the transition process between community and school. While this paper discusses some of the research outcomes, its main focus is the unique indigenous research paradigm “Family+Stories=Research”, devised for and utilised within this project. This paradigm centres on the Australian indigenous kinship system and was implemented in two specific phases of the research process. These were: the preliminary research process leading up to the implementation of the research project; and the data collection phase. In turn, both phases enable the cultural significance of the kinship system to be better understood through the results. Because observations and storytelling or “yarning” were primarily used through both phases, these results also endorse the experience of the participants, and the author – both professionally and personally – without requiring further analysis. Design/methodology/approach The indigenous research paradigm and methodology unique to this research project implements the kinship system, allowing the researcher to access the appropriate resources and people for the project. Prior to the data collection phase, contact with significant community members in both boarding colleges and the Torres Strait Region was made. The methodology implemented for the research project was ethnographic and used observations, individual interviews and focus groups. The views and experiences of 26 past and present students, and 15 staff, both indigenous and non-indigenous, across three different boarding colleges were recorded. Findings Through both phases of the research project, the kinship system played a significant role in the ethnographic research process and data collection phase, which focussed on two key areas encompassed within the kinship system: “business” and the “care of children”. Stories from the researcher and the participants confirm the significant role that the kinship system can play within the indigenous research paradigm: Family+Stories=Research. Originality/value The paper introduces an indigenous research paradigm and methodology designed around two factors: family and stories. This paper brings to light the impact of the kinship system used within communities of the Torres Strait Islands and explains how this system advantaged the research process and the data collection phase by enabling the researcher to freely access stories specific to the research project.
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Bhathal, Ragbir. "Indigenous stories and the science curriculum." Astronomy & Geophysics 60, no. 1 (February 1, 2019): 1.31–1.33. http://dx.doi.org/10.1093/astrogeo/atz048.

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Van Bewer, Vanessa, Roberta L. Woodgate, Donna Martin, and Frank Deer. "Illuminating Indigenous health care provider stories through forum theater." AlterNative: An International Journal of Indigenous Peoples 17, no. 1 (February 23, 2021): 61–70. http://dx.doi.org/10.1177/1177180121995801.

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Learning about the historical and current context of Indigenous peoples’ lives and building campus communities that value cultural safety remains at the heart of the Canadian educational agenda and have been enacted as priorities in the Manitoba Collaborative Indigenous Education Blueprint. A participatory approach informed by forum theater and Indigenous sharing circles involving collaboration between Indigenous and non-Indigenous health care professionals ( n = 8) was employed to explore the above priorities. Through the workshop activities, vignettes were created and performed to an audience of students and educators ( n = 7). The findings emerging from the workshop illuminated that Indigenous people in nursing and higher education face challenges with negotiating their identity, lateral violence and struggle to find safe spaces and people due to tokenism and a paucity of physical spaces dedicated to Indigenous students. This study contributed to provoking a greater understanding of Indigenous experiences in higher education and advancing reconciliation.
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Armstrong, Elizabeth, Deborah Hersh, Colleen Hayward, Joan Fraser, and Melita Brown. "Living with aphasia: Three Indigenous Australian stories." International Journal of Speech-Language Pathology 14, no. 3 (April 4, 2012): 271–80. http://dx.doi.org/10.3109/17549507.2011.663790.

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Henry, Frances. "Indigenous Faculty at Canadian Universities: Their Stories." Canadian Ethnic Studies 44, no. 1 (2012): 101–32. http://dx.doi.org/10.1353/ces.2012.0005.

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Lebaka, Morakeng E. K. "Misconceptions About Indigenous African Music and Culture: the Case of Indigenous Bapedi Music, Oral Tradition and Culture." European Journal of Social Sciences 2, no. 2 (May 30, 2019): 18. http://dx.doi.org/10.26417/ejss-2019.v2i2-61.

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Indigenous Bapedi music and oral tradition have been dismissed as myth, superstition and primitive stories. Such dismissal has been based on the misconception and assumption that indigenous Bapedi music and oral tradition are proletarian, steeped in evil religious experiences and unacceptable for worship. In Bapedi society, indigenous music and traditional oral stories are utilized to buttress and demonstrate the collective wisdom of Bapedi people, as well as to transmit Bapedi culture, values, beliefs and history from generation to generation. This article examines misconceptions about indigenous Bapedi music and traditional oral stories. It argues that indigenous Bapedi music and oral tradition should not be dismissed at face value as practices overtaken by circumstances and hence irrelevant to the present Bapedi community developmental needs. The findings of the present study faithfully reflect that indigenous Bapedi songs and traditional oral stories resonate in people’s personal lives, in religious rituals and in society at large. These findings suggest that Bapedi people should keep and perpetuate their valuable heritage, which is still needed for survival and for the welfare of our next generation. The main question the study addressed is: What role do indigenous Bapedi music and oral tradition play in Bapedi culture?
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Moon, Martha. "Story as a Means of Engaging Public Educators and Indigenous Students." in education 23, no. 2 (December 21, 2017): 25–42. http://dx.doi.org/10.37119/ojs2017.v23i2.335.

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Two concerns in public Indigenous education are the education of teachers and the engagement of students. In this study, drawing on stories and multiple perspectives is an approach presented to address both concerns. In open-ended interviews with seven Indigenous educators and leaders in urban public school boards, story was highlighted as a central component of the success of Indigenous students. Participants believed that educators’ understanding and teaching practice is enriched by seeking out stories and multiple perspectives—those of Indigenous students and their families and communities in particular. They also believed that when these stories are valued in school, students’ sense of belonging and engagement increase. This paper explores various angles on drawing on stories in public schools as modes of engagement and learning for both educators and students. These angles address the experiences that students, teachers, and families bring to schools and the stories tied to local communities and embedded in Canadian school systems.
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Dissertations / Theses on the topic "Indigenous stories"

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au, K. Trees@murdoch edu, and Kathryn A. Trees. "Narrative and co-existence : mediating between indigenous and non-indigenous stories." Murdoch University, 1998. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070125.94722.

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Ths thesis demonstrates how theory and praxis may be integrated within a postcolonial, or more specifically, anticolonial frame. It argues for the necessity of telling, listening and responding to personal narratives as a catalyst for understanding the construction of identities and their relationship to place. Tlus is acheved through a theorisation of narrative and a critique of postcolonialism. Three 'sites' of contestation are visited to provide this critique: the "Patterns of Life: The Story of the Aboriginal People of Western Australia" exhibition at the Perth Museum; a comparison of Western Australian legislation that governed the lives of Aboriginal people from 1848 to the present and, the life story of Alice Nannup; and, an analysis of the Australian Institute Judicial Association's "Aboriginal Culture: Law and Change" seminar for magistrates. Most importantly, this work foregrounds strategies for negotiating a just basis for coexistence between indigenous and non-indigenous Australians.
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Trees, Kathryn A. "Narrative and co-existence: mediating between indigenous and non-indigenous stories." Trees, Kathryn A. (1998) Narrative and co-existence: mediating between indigenous and non-indigenous stories. PhD thesis, Murdoch University, 1998. http://researchrepository.murdoch.edu.au/366/.

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This thesis demonstrates how theory and praxis may be integrated within a postcolonial, or more specifically, anticolonial frame. It argues for the necessity of telling, listening and responding to personal narratives as a catalyst for understanding the construction of identities and their relationship to place. This is achieved through a theorisation of narrative and a critique of postcolonialism. Three 'sites' of contestation are visited to provide this critique: the Patterns of Life: The Story of the Aboriginal People of Western Australia exhibition at the Perth Museum; a comparison of Western Australian legislation that governed the lives of Aboriginal people from 1848 to the present and, the life story of Alice Nannup; and, an analysis of the Australian Institute Judicial Association's Aboriginal Culture: Law and Change seminar for magistrates. Most importantly, this work foregrounds strategies for negotiating a just basis for coexistence between indigenous and non-indigenous Australians.
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Trees, Kathryn Angela. "Narrative and co-existence : mediating between indigenous and non-indigenous stories /." Access via Murdoch University Digital Theses Project, 1998. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070125.94722.

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Gorman, Wayne. "Words are not enough, stories of indigenous learning." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ40137.pdf.

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Campbell, Emma E. "Relocation Stories experiences of Indigenous Footballers in the AFL /." Full-text, 2008. http://eprints.vu.edu.au/1993/1/emma_campbell.pdf.

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Moving away from home to embark on a career at an elite level involves the individual within a broader social ecology where a range of factors influence the dynamic transition. In 2000, Indigenous and non-Indigenous past and present AFL footballers and AFL administrative staff suggested that relocation was one of the issues faced by Indigenous AFL footballers. The focus of the current study was to learn about relocation and settlement experiences from the perspectives of 10 Indigenous Australian AFL footballers, examining the social, cultural, organisational, and psychological challenges. Five participants were drafted to the AFL within 12 months, and five participants were drafted to the AFL prior to 2002. Participants were listed players from seven Victorian AFL clubs. Interviews were also conducted with eight representatives (Indigenous and non-Indigenous) from organisations associated with the AFL. Players were asked questions about their own relocation and settlement experiences. Secondary informants were asked questions about their involvement with Indigenous players relocating and their perception of the relocation process for Indigenous players in the AFL. Interviews were semi-structured and conversational in style and analysed for unique and recurring themes using Interpretive Phenomenological Analysis (IPA). Each of the stories reflected subtle differences experienced during relocation, highlighting the importance and value of using a phenomenological and qualitative framework to understand each player’s perspective and experiences of relocation. The findings demonstrated both facilitative and barrier factors influencing the relocation, settlement, and adaptation experiences. These included opportunity and social mobility, social support and kindredness, culture shock, and racism and homogeneity. Each player’s story about relocation and subsequent settlement and adaptation, highlighted the importance of family, connection, and kindredness as an overarching theme. The findings emphasise the need for receiving environments, in this case the AFL, to treat every player on an individual basis rather than grouping them into a collective. It is essential that a player is understood in relation to his socio-cultural context. The AFL has implemented significant changes to welcome cultural diversity, but as a mainstream organisation, it has been developed within mainstream values. Just as society in general needs to acknowledge Australian history and the overall discrepancies between Indigenous and non-Indigenous opportunities and living standards, the AFL has to continue to de-institutionalise stereotypes and increase the cultural awareness of all groups to continue being a forerunner of progressive race relations. The current study represents an important initial step in the identification and description of the relocation processes from the vantage point of Indigenous footballers.
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Nordin, Hanna. "Storing Stories : Digital Render of Momentous Living Archives." Thesis, Umeå universitet, Institutionen för informatik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-172696.

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Storytelling presented in digital archives can provide indigenous communities with a voice needed to tell stories and thus enhance the society’s understanding for that community. The objective was to evaluate a digital archive prototype from a perspective of rendering Sami stories and storytelling. This was done by collecting data with the method Research through Design where a prototype was designed and demonstrated in two steps to the indigenous people of Scandinavia known as the Sami people. The findings suggest that the prototype can render Sami storytelling to some extent but that digital archives, in regard to indigenous cultures, must be designed with sensitive ethicalities in mind. These digital archives must also be designed so that immersive stories can be rendered whilst also providing the indigenous people the right to be prosumers in order to provide them the empowerment to own their own culture. These issues and future research are discussed in the paper.
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Dickenson, Rachelle. "The stories told : indigenous art collections, museums, and national identities." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98919.

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The history of collection at the National Gallery of Canada, the Art Gallery of Ontario and the Montreal Museum of Fine Arts, illustrates concepts of race in the development of museums in Canada from before Confederation to today. Located at intersections of Art History, Museology, Postcolonial Studies and Native Studies, this thesis uses discourse theory to trouble definitions of nation and problematize them as inherently racial constructs wherein 'Canadianness' is institutionalized as a dominant white, Euro-Canadian discourse that mediates belonging. The recent reinstallations of the permanent Canadian historical art galleries at the National Gallery of Canada, the Art Gallery of Ontario and the Montreal Museum of Fine Arts are significant in their illustration of contemporary colonial collection practices. The effectiveness of each installation is discussed in relation to the demands and resistances raised by Indigenous and non-Native artists and cultural professionals over the last 40 years, against racist treatment of Indigenous arts.
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au, a. campbell@ballarat edu, and Angela Louise Campbell. "Located Stories: Theatre Makes Place with the Body." Murdoch University, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20100203.143218.

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The journey into theatre-made places offered here is both analytical and creative. It is comprised of case studies analysing three theatre productions that occurred in Perth between 2004 and 2006 and two of my own creative works, forming the Prologue and Conclusion to the thesis. Throughout, I am informed by Edward Casey’s philosophy of place as I work to develop both a poetics and a dramaturgy of place in theatre. I draw upon of a range of thinkers in order to interrogate the limits of theatrical representation and to suggest that an active engagement in the process of place-making in theatre offers a touchstone and paradigm that can release both thought and the body from totalizing and foreclosing cultural imperatives. This dramaturgical and poetical journey into place works, I hope, toward creating an open and dynamic field from which to experience the ‘here and now’ of being in place in theatre, and in the world. I argue that the notion of place as embodied meaning frames the body and the mind in contexts that are personal, emotional, historical, ethical, and political; that to be in place, to be aware that one’s body is a particular place, suggests that the body and mind are listening to each other. This conscious connection, I believe, offers a radical challenge to the bifurcation of body and mind that runs as a consistent theme throughout the history of Western thought. More particularly, I aim to demonstrate that a voyage into place, in theatre, conveys the body and mind together in ways that allow us to “resume the direction, and regain the depth, of our individual and collective life once again – and know it for the first time” (Casey, 1993: 314).
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Charles, Craig, and s9901040@student rmit edu au. "Telling the Stories: Art Making as a Process of Recovery, Healing and Celebration." RMIT University. Education, 2006. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20070205.150934.

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I am a Latje Latje man born and raised in Mildura. I am a contemporary artist, a dancer and a father. I began dancing with the Latje Latje dance group when I was four. I come from river country. I spent the first six years of my life on the banks of the Murray River. The river runs right through my work. During the course of my Masters, I have been spending time in the north of Victoria, in central Victoria and in South Gippsland by the sea in Boonerwrung country. I a man of the river, but since the birth of my son, I have been developing a relationship with the sea. My relationship to the sea changed when my son moved to the sea. My spiritual connection to the sea has grown the more time I have spent there and the more spiritual knowledge I have gained of my ancestral country of the Boonerwrung. Within this research project, I explore the question: How can art-making generate a process of recovery, healing and celebration? In my Masters I have developed two series of paintings, one from the river and one from the sea. The first group of paintings were shown in a nine-month solo exhibition, 'City Style - Country Youth' at Bunjilaka, the Aboriginal Section of the Melbourne Museum. The second group were shown at another solo exhibition called 'Mungo Stories' held at the Australia Dreaming Art gallery in Fitzroy, Melbourne. Artefacts My Master of Arts includes the following artefacts: • An Exhibition of Paintings selected from the 63 artworks I have undertaken during the course of my Masters • An Exegesis in which I tell the story of my paintings and my research and in which I give an overview of the paintings I have done during my research degree • A Digital Story which combines didgeridoo music with a selection of my images • Two Audio Tracks, 'Paintings Talk' and 'Grinding the Ochre' • A Short Film in which I describe my experience as a contemporary Indigenous artist.
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Connon, Irena Leisbet Ceridwen. "Environments of loss, disempowerment and distrust : Alutiiq stories of the aftermath of the 1989 Exxon Valdez oil spill." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=196344.

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This thesis examines Alutiiq stories of loss, disempowerment and distrust in the aftermath of the 1989 Exxon Valdez oil spill crisis. It examines Alutiiq responses to the oil spill in relation to how, twenty-five years earlier, members of the same communities experienced the impacts of an earthquake crisis. The thesis describes how the 1989 oil spill crisis was associated with experiences of loss of cultural livelihoods, loss of cultural identities, environmental distrust, enhanced distrust of governments, and experiences of disempowerment, while, in contrast, responses to the earthquake were characterised by resilience and adaptability. Using evidence derived from discussions, interviews and participation in community life, as part of 18 months of ethnographic fieldwork in two Alutiiq communities between September 2006 and September 2008, I argue that differences in Alutiiq responses to the two crises can be partly attributed to socio-political factors that characterised the aftermath of each of the disasters, in addition to the absence of culturally-specific knowledge and experientially-based adaptive strategies in the aftermath of the oil spill. Unlike earlier anthropological studies of the oil spill, this study compares Alutiiq responses to the oil spill with their responses to the earthquake crisis.
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Books on the topic "Indigenous stories"

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Light, Richard, and John Robert Evans. Stories of Indigenous Success in Australian Sport. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66450-7.

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National Media Forum (1996 Perth, W.A.). Telling both stories: Indigenous Australia and the media. Edited by Hartley John 1948- and McKee Alan. Mount Lawley, W.A: Arts Enterprise, Edith Cowan University, 1996.

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Canada. Indian and Northern Affairs Canada. Community stories: Aboriginal successes in British Columbia. Vancouver, BC: Indian and Northern Affairs Canada, 2009.

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Ignition stories: Indigenous fire ecology in the monsoon tropics. Durham: Carolina Academic Press, 2012.

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Service, Aboriginal Community Elders. Aboriginal elders' voices : stories of the "Tide of history": Victorian indigenous elders' life stories & oral histories. Melbourne: Aboriginal Community Elders Service, 2003.

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A people of stories in the forest of myth: The Yukuna of Miritiparaná. Oslo: Novus forlag, 2013.

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One good story, that one: Stories. Toronto: HarperPerennial, 1993.

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Thomas, King. One good story, that one: Stories. Toronto: HarperPerennialCanada, 1999.

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Whose country is it anyway?: Untold stories of the indigenous peoples of India. Kolkata: Adivaani, 2013.

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Rebecca, Edwards, and Janelle Evans. Crow feathers: An indigenous collection of poems and images. Thuringowa, Qld: Black Ink Press, 2003.

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Book chapters on the topic "Indigenous stories"

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Syron, Liza-Mare. "Sharing Stories." In Rehearsal Practices of Indigenous Women Theatre Makers, 57–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-82375-7_3.

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Dekaney, Elisa Macedo, and Joshua A. Dekaney. "Cultural Understanding Through Indigenous Stories." In Music at the Intersection of Brazilian Culture, 41–57. [1.] | New York : Taylor & Francis, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9780429261466-4.

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McGuire-Adams, Tricia. "Women’s Stories of Decolonized Physical Activity." In Indigenous Feminist Gikendaasowin (Knowledge), 63–81. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56806-1_4.

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Borrows, John. "Origin stories and the law." In Indigenous Peoples and the State, 30–56. Abingdon, Oxon [UK] ; New York, NY : Routledge, 2018. | Series: Indigenous peoples and the law: Routledge, 2018. http://dx.doi.org/10.4324/9781351240376-3.

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Naranjo, Tessie. "Stories of Place and Intergenerational Learning." In Indigenous Innovations in Higher Education, 21–39. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6351-014-1_2.

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Coello, Gioconda. "Kichwa stories of future(s)." In Indigenous Futures and Learnings Taking Place, 37–55. New York : Routledge, 2021. | Series: Routledge research in anticipation and future studies: Routledge, 2020. http://dx.doi.org/10.4324/9781003019299-2.

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Fjellheim, Eva Maria. "Through our stories we resist." In Indigenous Knowledges and the Sustainable Development Agenda, 207–26. 1 Edition. | New York : Routledge, 2020. |: Routledge, 2020. http://dx.doi.org/10.4324/9780367853785-12.

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Light, Richard, and John Robert Evans. "1 Indigenous Australians and Sport." In Stories of Indigenous Success in Australian Sport, 17–30. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66450-7_2.

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Williams, Lewis. "Ngā Pūrākau ō Tūrangawaewae—stories of finding places where we are powerful." In Indigenous Intergenerational Resilience, 124–61. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003008347-5.

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Li, Fabiana, and Adriana Paola Paredes Peñafiel. "Stories of Resistance: Translating Nature, Indigeneity, and Place in Mining Activism." In Indigenous Life Projects and Extractivism, 219–43. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-93435-8_9.

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Conference papers on the topic "Indigenous stories"

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Smith, Andrew, Lizette Reitsma, Elise van den Hoven, Paula Kotze, and Louis Coetzee. "Towards Preserving Indigenous Oral Stories Using Tangible Objects." In 2011 Second International Conference on Culture and Computing (Culture Computing). IEEE, 2011. http://dx.doi.org/10.1109/culture-computing.2011.24.

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Coenraad, Merijke. "Youth Design of Digital Stories to Promote Indigenous Voices." In IDC '19: Interaction Design and Children. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3311927.3325353.

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Nurhayani, Ika, and Muhammad Rozin. "Diction as a Representation of Indigenous People in Indonesian Short Stories of Bobo Children’s Magazine." In 1st International Seminar on Cultural Sciences, ISCS 2020, 4 November 2020, Malang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.4-11-2020.2308913.

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Hill, Barbara, Ruth Bacchus, Joan Phillip, Jillene Harris, Jessica Biles, Kate Rose, and Elise Hull. "STORIES ON THE JOURNEY TO INDIGENOUS AUSTRALIAN CULTURAL COMPETENCY: AN EVALUATION OF THE PEDAGOGICAL EFFICACY OF THE DIGITAL RESOURCE, CASSIE’S STORY: DYAN NGAL." In International Technology, Education and Development Conference. IATED, 2016. http://dx.doi.org/10.21125/inted.2016.0636.

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Kuznetsov, Vladimir. "Design Status and Applications of Small Reactors Without On-Site Refuelling." In 14th International Conference on Nuclear Engineering. ASMEDC, 2006. http://dx.doi.org/10.1115/icone14-89318.

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Small reactors without on-site refuelling (SRWORs) are the reactors that can operate without reloading and shuffling of fuel for a reasonably long period with no refuelling equipment being present in the reactor and no fuel being stored at the site during reactor operation. By virtue of being small, transportable and requiring no operations with fuel from a customer, such reactors form an attractive domain for fuel or even NPP leasing. SRWORs could simplify the implementation of safeguards and provide certain guarantees of sovereignty to those countries that would agree to forego the development of the indigenous fuel cycle. About 30 concepts of such reactors are being analyzed or developed in 6 IAEA member states. Based on intermediate results of IAEA activities in support of the design and technology development for such reactors, the paper provides technical details on the design status, fuel cycle options and possible applications of SRWORs.
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Weisbrich, Alfred L., William Smith, and Gu¨nther J. Weisbrich. "Naval and Non-Naval WARP™ Offshore Wind Power Systems With Integral Fuel Cells." In ASME 2003 Wind Energy Symposium. ASMEDC, 2003. http://dx.doi.org/10.1115/wind2003-1351.

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Environmentally clean and green energy is becoming increasingly a requirement of electric power delivery systems. The focus on energy security and terrorism makes an indigenous, sustainable and distributed energy resource increasingly attractive. Distributed wind power has been shown to be a good and economic means for generating clean power in good wind sites, even on an intermittent basis. However, the best wind sites are located offshore where deeper water makes current large bladed windmills uneconomic. A low cost and patently unique modular wind power technology, designated a Wind Amplified Rotor Platform (WARP™) system technology, has been investigated which projects attractive technical and economic benefits when tension leg deployed in deeper water sites where big rotor windmills are impractical. Under marine offshore use these designated e-Sea WARP™ units may include integral gas turbines or fuel cells. The latter may cogenerate with WARP windpower generated hydrogen fuel stored in onboard buoyancy tanks to supply ondemand electric energy which may be shown to be under $.02/kWhr to under $.04/kWhr. Electrical loads from electric utilities, military facilities or on-board naval operations may be serviced. Large environmental, economic, and strategic benefits may be realized by use of this technology for commercial and/or naval/coast guard sentry operations. In essence, e-Sea WARP™ systems may provide sustainable ultra-clean on-demand electricity to onboard naval systems or to nearby energy demand centers on shore by submarine cable from normally excellent wind sites miles from shore at sea.
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7

Kong, Changduk, and Jayoung Ki. "Performance Simulation of Turboprop Engine for Basic Trainer." In ASME Turbo Expo 2001: Power for Land, Sea, and Air. American Society of Mechanical Engineers, 2001. http://dx.doi.org/10.1115/2001-gt-0391.

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A performance simulation program for the turboprop engine (PT6A-62), which is the power plant of the first Korean indigenous basic trainer KT-1, was developed for more precise performance prediction, development of an EHMS (Engine Health Monitoring System) and the flight simulator. Characteristics of components including compressors, turbines, the combustor and the constant speed propeller were required for the steady state and transient performance analysis with on and off design point analysis. In most cases, these were substituted for what scaled from similar engine components’ characteristics with the scaling law. The developed program was evaluated with the performance data provided by the engine manufacturer and with analysis results of GASTURB program, which is well known for the performance simulation of gas turbines. Performance parameters such as mass flow rate, compressor pressure ratio, fuel flow rate, specific fuel consumption ratio and turbine inlet temperature were discussed to evaluate validity of the developed program at various cases. The first case was the sea level static standard condition and other cases were considered with various altitudes, flight velocities and part loads with the range between idle and 105% rotational speed of the gas generator. In the transient analysis, the Continuity of Mass Flow Method was utilized under the condition that mass stored between components is ignored and the flow compatibility is satisfied, and the Modified Euler Method was used for integration of the surplus torque. The transient performance analysis for various fuel schedules was performed. When the fuel step increase was considered, the overshoot of the compressor turbine inlet temperature occurred. However, in case of the fuel ramp increase longer than the fuel step increase, the overshoot of the compressor turbine inlet temperature was effectively reduced.
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8

Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.

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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.
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Hughes, K. D. "The Role of Ozone in Marine Environmental Protection." In SNAME Maritime Convention. SNAME, 2014. http://dx.doi.org/10.5957/smc-2014-oc1.

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Ozone has an important but as yet largely unfulfilled role to play in reducing damage to marine ecosystems, as well as, improving the onboard environment and living conditions for all shipboard personnel. Ozone can provide pure and safe potable water that is critical to vessel safety as pure water has an immediate impact on the health and morale of both crew and passengers. Ozone can also be the central player to eliminate chlorine in the disinfection of sewage in a new type of MSD that recycles the water for reuse in toilets. Controlling the spread of non-indigenous, invasive species transported in ballast water is another beneficial and valuable application of ozone The in situ purification of potable water in the holding tanks is in use 24/7 aboard four US Navy-owned ships, Research Vessels Knorr, Atlantis, Roger Revelle, and Melville and one NSF-owned ship, R/V Oceanus. Woods Hole Oceanographic Institution was the first to opt for an ozone-based Water Quality Assurance system to treat water stored in the ship’s fresh water holding tanks in 1996andwith immediate success of the first installation the rest followed soon thereafter. The most recent installations of the Chem-Free WQA (Water Quality Assurance) system aboard new US Navy vessels are AGOR 27, R/V Neil Armstrong, commissioned in April 2014, and AGOR28 R/V Sally Ride. Ozone is also being used on board yachts from 31 ft. to over 300 ft., both power and sail, for indoor air quality and odor control, as well as odor control in the headspace of black and gray water holding tanks and simultaneous treatment of potable water. The marine environment, be it fresh, brackish, or salt, is exceptionally delicate. Environmental changes wrought by the activities of human activities worldwide are happening far too rapidly for marine species to evolve strategies that are necessary to successfully deal with them. Maintaining the health and viability of the marine ecosystem is absolutely essential to protect all aquatic life forms, as well as, humanity itself and preserve them for posterity. This paper will details several uniquely different applications in which ozone can best be used to the benefit of the marine environment on both outside and inside a vessel’s hull.
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Reports on the topic "Indigenous stories"

1

Status of Legal Recognition of Indigenous Peoples’, Local Communities’ and Afro-descendant Peoples’ Rights to Carbon Stored in Tropical Lands and Forests. Rights and Resources Initiative, June 2021. http://dx.doi.org/10.53892/kmmw8052.

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Report: Status of Legal Recognition of Indigenous Peoples’, Local Communities’ and Afro-descendant Peoples’ Rights to Carbon Stored in Tropical Lands and Forests. Rights and Resources Initiative, July 2021. http://dx.doi.org/10.53892/mlqq5744.

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This study reviews the status of the legal recognition of the rights of Indigenous Peoples, local communities, and Afro-descendant Peoples to the carbon in their lands and territories across 31 countries in Africa, Asia, and Latin America. Together, these countries hold almost 70 percent of the world’s tropical forests and represent at least 62 percent of the total feasible natural climate solution potential, and thus the bulk of nature-based emissions reductions and carbon offset opportunities in tropical and subtropical forest countries.
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