Junctures - The Journal for Thematic Dialogue
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Circling the drain – contemporary jewellery and the tale of the New Zealand Grayling
Get PDFReport from the Art+Water, art and science project 2019.By combining art and science, and producing artworks that demystify and inform, it is possible to take scientific research further than science circles alone and allow the narrative to become part of the public vernacular. The intention is to foster interest, to communicate research findings, to raise questions, to become conversation starters, and to be triggers for further research or behavioural change. This interpretation of specialised scientific data allows for the information to be passed on, releasing the research so it can be understood through the objects themselves, with little or no background knowledge necessary.Contemporary jewellery, as an art form, is well positioned to do this. As a way of connecting people, jewellery can be a powerful means for mobilizing change.1 Once attached to a human host, jewellery has great potential for impact. From the origins of humanity, it has played a role of connectivity through symbolic representation. Its logical connection to the body gives the medium potential to speak of important issues within society.2My work examines how jewellery can act as a form of communication and an agent for change. It shows that the framework of contemporary jewellery has great potential to speak of issues within society and the environment
Sustainable Groundwater Stories – From Disasters to Epical Narration
Get PDFFiction writers rarely imagine water’s subterranean realms. Novelists tend not to encroach beneath the predominant attention to surface water to find the potency of groundwater narratives. This paper examines the deep, time connections of water and story. Blending post-human imaginaries with the politics of Australian water cultures and drawing from Val Plumwood’s “shadow places”, the paper applies the notion of “shadow waters”1 to creative writing methodologies. Telling disaster stories is not enough. Narrating the vulnerabilities and potencies of groundwater’s tidal movements means linking ancient pasts with perilous futures through the precarious present. Acknowledging the long tradition of Indigenous oral story lines, Alexis Wright’s “epical storytelling” in Carpentaria is exemplary.2 What can be learnt of sustainable groundwater ecologies and incursions into groundwater management from stories that give voice and representation to aquifers themselves
Present/Forthcoming: Tracing imagined waters and their inhabitants
Get PDFReport from the Art+Water, art and science project 2019.Present/forthcoming - a collaboration between Kelly's studio practices and the workings of Jon Linqvist’s ichnology research
Place-based film for growing community engagement in local marine conservation
Get PDFAwareness, knowledge and community identity can grow from local narratives about conservation and enhance our capacity for environmental stewardship. New media narrative approaches are also seeking to improve the terms of community engagement across a spectrum of stakeholders. For instance, film is increasingly being used by scientists and policymakers to situate science stories within a community in order to increase local ownership and enhance engagement, be it through active participation in conservation or to support/social license. Here, the use of placebased documentary film as a tool to affect these outcomes is explored in a community adjacent to a controversial marine reserve, and we focus in particular on the effect of film on local youth
Pulling Together: Navigating Indigenisation From Within
Get PDFIn Canada, in 2015 the Truth and Reconciliation Commission of Canada (TRC) brought forward to all Canadians the devastating and lasting effects of residential schools on Indigenous peoples. The TRC published the Calls to Action to redress the legacy of residential schools and advance a process of Canadian reconciliation, which renewed efforts within many sectors. While many post-secondary institutions were already working with Indigenous communities, the TRC’s Calls to Action resulted in project funding from a variety of sources that aimed to address the Calls to Action.From 2016 –18, the BCcampus Indigenization Project formed a collaboration between the Ministry of Advanced Education, Skills and Training, BCcampus, an Indigenization Project Steering Committee of eight Indigenous educational leaders and thirty Indigenous and ally writers representing fourteen BC post-secondary education institutions to create Indigenization resources. This article highlights the project and how BCcampus approached learning about reconciliation and Indigenization while embarking on the creation of a series of online Indigenization guides for post-secondary institutions.
From Collective Consent to Consultation Platform: An Experience of Indigenous Research Ethics in Makota’ay
Get PDFIn 2015, six organisations, including the Makota’ay Community Development Association, Hualien Tribal College (HTC), and the project team of Dynamics of Eastern Taiwan in the New Century at National Dong Hwa University (NDHU) co-signed a Memorandum of Understanding (MoU) at Makota’ay, a Pangcah2 tribal community on the east coast of Taiwan. The MoU establishes a community-focused interactive paradigm that aims towards collaboration in the promotion of indigenous education. By agreeing upon the MoU, the parties become partners in research. This moved research away from conventional paradigm where Indigenous peoples are subjects, and put Makota’ay’s input and aspirations towards constructing local knowledge at the centre of the multilateral relationship. One of the purposes of the MoU is to enact Article 21 of The Indigenous Peoples Basic Law, which mandates that research involving indigenous peoples should obtain the consent of the individual, and collective consent of the indigenous community
Indigeneity, Colonial History and Truth
Get PDFIn 2019, indigenisation of tertiary settings in Aotearoa seems to have taken twenty steps back over as many years where the systemic nature of our colonial history continues to determine what counts. Māori continue to sit on the outside of what is the norm within mainstream tertiary institutions or at best within pockets of various forms within it. Indigeneity insists that Māori did not cede sovereignty. For indigeneity to be realised, the place of Māori as tangata whenua needs to be apparent in the systems that govern us and the decisions that affect us.
Getting a Quality Education: Indigenising Post-Secondary Institutions in Northern Ontario Through the Indigenous Quality Assurance Project
Get PDFIn Canada, many institutions have signed onto Indigenous education manifestos such as College and Institutes Canada’s Indigenous Education Protocol and Universities Canada’s Principles on Indigenous Education which generally advocate for respect for Indigenous knowledge systems and the meaningful participation and representation of Indigenous peoples in the academy. These declarations of commitment to indigenization, while widely announced and promoted in the public domain, do little to communicate and provide evidence of effective implementation, as defined by Indigenous peoples. As a result, a growing number of Indigenous scholars have questioned the intent, depth, and outcomes of indigenization efforts and have implicated indigenization in the ongoing system of settler colonialism.In response, northern colleges in Ontario undertook the Indigenous quality assurance (IQA) project to develop Indigenous quality assurance standards and an implementation process complimentary to the colleges’ current audit-based quality assurance system. This article will discuss the development of the northern colleges’ IQA system and explore how the Indigenous quality assurance system can provide a tangible path forward to enact indigenization. In particular, the capacity of Indigenous quality assurance to address the calls by Indigenous scholars to ensure indigenization efforts are systemic, led by Indigenous peoples, everyone’s responsibility, and accountable to Indigenous peoples are explored
Seeking Poetic Justice: A Reading of Dylan Voller’s Prison Graffiti
Get PDFWhen Four Corners aired the program ‘Australia’s Shame’ we entered into the prison cells of Darwin’s Don Dale Youth Detention Centre and witnessed through CCTV footage the torture of mostly Aboriginal inmates, enduring a colonial system of controlling and ‘settling’ them down. Images of Dylan Voller under a spit-hood and strapped to a restraint chair are horridly similar to the prison machine in Franz Kafka’s 1914 story: In the Penal Colony. In his story, Kafka’s prison machine is a ‘bed’ where the ‘condemned man is laid face-down naked’ and a marker carves script into the prisoner’s back that is “not easy to decipher with one’s eyes”, but the prisoner can “decipher the words “with his wounds” . One purpose of literary studies is to decipher the cultural markers responsible for humanity’s ‘wounds’ through the study of words or scripts known as texts. Kafka encourages us to read only the texts that wound us; books that allow us to reflect deeply, and with feeling, in order to inspire positive changes to the material world (Winston, 2016). Balla’s poem brings attention again to the treatment of Aboriginal children in Darwin’s Don Dale Youth Detention Centre. Her poem suggests there may be a poetic response to such atrocities if one reflects deeply. Recent texts that further expose Australia’s racist penal system and invite critical and creative reflection include, Kim Scott’s Taboo, Paul Collis’ Dancing Home and selected stories from Tony Birch’s Common People. These texts are published not long after the Four Corners exposé, and too inform writing about the treatment of Aboriginal people by white police and prison guards