Journal articles on the topic 'Marshall Island'

We report measurements of background gamma radiation levels on six islands in the northern Marshall Islands (Enewetak, Medren, and Runit onEnewetak Atoll; Bikini and Nam on Bikini Atoll; and Rongelap on Rongelap Atoll). Measurable excess radiation could be expected from the decay of 137Cs produced by the US nuclear testing program there from 1946 to 1958. These recordings are of relevance to safety of human habitation and resettlement. We find low levels of gamma radiation for the settled island of Enewetak [mean = 7.6 millirem/year (mrem/y) = 0.076 millisievert/year (mSv/y)], larger levels of gamma radiation for the island of Rongelap (mean = 19.8 mrem/y = 0.198 mSv/y), and relatively high gamma radiation on the island of Bikini (mean = 184 mrem/y = 1.84 mSv/y). Distributions of gamma radiation levels are provided, and hot spots are discussed. We provide interpolated maps for four islands (Enewetak, Medren, Bikini, and Rongelap), and make comparisons to control measurements performed on the island of Majuro in the southern Marshall Islands, measurements made in Central Park in New York City, and the standard agreed upon by the United States and the Republic of the Marshall Islands (RMI) governments (100 mrem/y = 1 mSv/y). External gamma radiation levels on Bikini Island significantly exceed this standard (P = <<0.01), and external gamma radiation levels on the other islands are below the standard. To determine conclusively whether these islands are safe for habitation, radiation exposure through additional pathways such as food ingestion must be considered.

We report on measurements of external gamma radiation on 9 islands in 4 atolls in the northern Marshall Islands, all of which were affected by the US nuclear testing program from 1946 to 1958 (Enjebi, Ikuren, and Japtan in Enewetak Atoll; Bikini and Enyu in Bikini Atoll; Naen in Rongelap Atoll; and Aon, Elluk, and Utirik in Utirik Atoll). We also report americium-241, cesium-137, plutonium-238, and plutonium-239,240 activity concentrations in the soil samples for 11 islands in 4 northern atolls (Enewetak, Japtan, Medren, and Runit in Enewetak Atoll; Bikini and Enyu in Bikini Atoll; Naen and Rongelap in Rongelap Atoll; and Aon, Elluk, and Utirik in Utirik Atoll) and from Majuro Island, Majuro Atoll in the southern Marshall Islands. Our results show low external gamma radiation levels on some islands in the Enewetak Atoll and Utirik Atoll, and elevated levels on Enjebi Island in the Enewetak Atoll, on Bikini Atoll, and on Naen Island in the Rongelap Atoll. We perform ordinary kriging on external gamma radiation measurements to provide interpolated maps. We find that radionuclides are absent from all Majuro soil samples, and that they are present at highest activity concentrations in samples from Runit and Enjebi islands (Enewetak Atoll), Bikini Island (Bikini Atoll), and Naen Island (Rongelap Atoll). We contextualize all results by making comparisons between islands and to various standards, as well as to regions of the world affected by nuclear accidents. We also discuss implications for informed decision-making by the Marshallese and local atoll governments and their people on issues pertaining to island resettlement.

Three letters from the Sheina Marshall archive at the former University Marine Biological Station Millport (UMBSM) reveal the pivotal significance of Sheina Marshall's father, Dr John Nairn Marshall, behind the scheme planned by Glasgow University's Regius Professor of Zoology, John Graham Kerr. He proposed to build an alternative marine station facility on Cumbrae's adjacent island of Bute in the Firth of Clyde in the early years of the twentieth century to cater predominantly for marine researchers.

Hezel, Father Francis X. (2015). Why the Pacific status quo is no longer an option. Pacific Journalism Review, 21(2): 195-196. Review of Idyllic No More: Pacific Island Climate, Corruption and Development Dilemmas, by Giff Johnson. Majuro, Marshall Islands: CreateSpace. 2015. 153 pp. ISBN 978-1-512235-58-6Giff Johnson’s latest work, Idyllic No More: Pacific Islands Climate, Corruption and Development Dilemmas, is a call to serious planning and more. The Marshall Islands Journal editor summons leaders to recognise that life has changed in the country and the status quo is the road to disaster. There was a time when this might not have been true—when people who wanted to kick back and live a simple island life could quietly opt out of school and retire to the family land to provide for themselves as their ancestors had done for generations in an island society that offered the resources, physical and social, to support its population.

Radioactive contamination of fruits in the northern Marshall Islands, resulting from the US nuclear weapons testing program in the 1940s and 1950s, is still a human health concern, in particular pertaining to island population resettlement and the economic benefit from farming. Over 200 fruits, primarily coconuts and pandanus, were collected on 11 islands from four atolls in the northern Marshall Islands in 2017. The energy spectra from nuclear gamma decays were measured on a research vessel for each fruit in situ. From these recordings, the level of cesium-137 (137Cs) contamination was determined for individual fruits. Comparisons of the results are made to past studies and international food safety standards. There is a broad distribution of values, ranging from below detectable radiation levels to relatively high levels; safety concerns are largest for Bikini Island. A noticeable fraction of fruits from Bikini have significantly higher levels of 137Cs contamination compared with those from all other measured islands.

The development ofReimaanlok, a national framework for the planning and establishment of community-based conservation areas in the Marshall Islands, is outlined. A team composed of international experts and local resource management professionals selected and modified an ecoregional planning approach, defined key concepts, selected conservation features and targets, compiled biogeographical information from scientific and local knowledge and carried out a national-level ecological gap assessment. Past development of community-based fisheries and conservation plans was reviewed and the lessons learned informed the development of a robust community-based planning process for the design and establishment of conservation areas on individual atolls, integrating ecosystem based management (EBM) theory, traditional knowledge and management, and the particular socio-economic needs of island communities. While specific geographic, historical, cultural and economic characteristics of the Marshall Islands have created a framework that is unique, several aspects of this process offer ideas for national strategic conservation planning in other Small Island Developing States where there is a paucity of scientific data, significant and increasing threats, and where decision-making about the use of natural resources occurs primarily at the local level.

This article summarises current AIDS and HIV infection epidemiology, population risk behaviour factors, local public health and governmental responses to AIDS and cooperative strategic plans for a Pacific “War on AIDS” among the United States Public Health Service and the Pacific jurisdiction public health agencies. The Pacific Island Health Officers Association is comprised of the Republic of Palau, the Government of Guam, the Commonwealth of the Northern Marianas Islands, the Federated States of Micronesia, the Republic of the Marshall Islands, American Samoa and the State of Hawaii.

In Buton Island, an island located in South-East Sulawesi Island in Indonesia is found about 700 million tons natural rock asphalt (NRA) which have not been maximally utilized yet. Buton-NRA contains 20 to 30% of bitumen. This paper reported the first part of the research on utilizing of Buton-NRA as additive of bitumen binder in hot mix asphalt (HMA) mixtures. Amount of 15, 20, 25, 30, 35, 50, and 65% of very fine of Buton-NRA was added into the bitumen, resulted Buton-NRA-Bitumens binder. Penetration and softening point test was conducted to get penetration index (PI) value, an index to determine the temperature susceptibility of the binder. The results show that the Buton-NRA-Bitumens binder has low temperature susceptibility. Use as binder in HMA mixtures also shown that the Buton-NRA-Bitumens binder can improve the performance of the mixtures. Marshall Stability and stiffness of the mixtures is higher compare to that of base bitumen binder, especially Buton-NRA-Bitumens binder with 50% of Buton-NRA, Marshall Stability reach 2374kg and stiffness 311kg.mm, while HMA mixtures with base bitumen (0% Buton-NRA) only has 1294kg of Marshall stability and 169kg/mm of stiffness.

AbstractDiptera caught in malaise traps set in forests of Sitka spruce, Picea sitchensis (Bon.) Carrière, in the Carmanah Valley, on Vancouver Island, British Columbia, included two new species of Sphaeroceridae. Minilimosina sitka Marshall sp.nov. and Phthitia squamosa Marshall sp.nov. are described for the first time and compared with related species. Fourteen other sphaerocerid species caught with these species are listed.

Small island states formed by atolls such as Marshall Islands, Kiribati and Tuvalu require useful and efficiency method of coastal monitoring for coastal management because of lack of human resources and budget. In atoll islands, the identification of shape of sandy beach and temporally accumulation area of sand has high importance in coastal management. In this study, neural network model to classify the aerial photographs pictured by UAV was established for identifying the sand area in the coastal zone of Fongafale island in Funafuti atoll, Tuvalu. Photographs of coastal sediments especially sand, in Fongafale island were collected by digital camera. These photographs were used to make the data set for training and testing of the constructed neural network model. Additionally, aerial photographs pictured by UAV were collected to apply to the constructed neural network model. In this study the convolution neural network was constructed to classify the aerial photographs.Recorded Presentation from the vICCE (YouTube Link): https://youtu.be/trHQOmsFpD4

In this trio of decisions, the International Court of Justice (ICJ or Court) rejected applications in which a small island state claimed that three larger states known to possess nuclear weapons had breached their international obligations to undertake and conclude negotiations leading to nuclear disarmament. The Republic of the Marshall Islands, the Court acknowledged, had been the location of repeated nuclear weapons testing from 1946 to 1958, when the United States administered the archipelagic nation under the trusteeship system of the United Nations. The Court further recognized that the applicant, “by virtue of the suffering which its people endured as a result of it being used as a site for extensive nuclear testing programs, has special reasons for concern about nuclear disarmament” (para. 44). Nevertheless, it ruled that the cases could not go forward because the requisite legal dispute was absent at the time that the Marshall Islands filed its applications against India, Pakistan, and the United Kingdom.

This study aims to suggest another view of the so-called “climate refugee”, especially those from the Small Island Developing States (SIDS) in the Pacific Ocean. Although many studies have been conducted on the legal aspects of the climate refugees’ situations, little has been studied about how they succeed in re-establishing their livelihoods after relocation. Unlike migrations forced by other causes, the future migrations induced by sea level rise have a long lead time which gives the people involved the opportunity to develop the skills necessary to adjust to their new lives. This paper examines whether “pre-training” opportunities are sufficient in those countries from which climate refugees are most likely to come. The author focuses on the Republic of the Marshall Islands, one of the small island countries in the Pacific being threatened by environmental changes such as rising sea level, high tides, and drought. Due to a unique situation allowing the Marshallese people to move to the United States without a visa, many people do so each year under the free association partnership. However, some of these migrants fail to adjust to the United States and come back to their home islands, possibly due to a lack of skills. Given that more climate refugees are likely in the future, pre-training that provides essential skills to benefit future climate refugees is necessary. Through key informant interviews in the Marshall Islands, it seems that such training opportunities are currently limited, but have great potential to flourish.

Development of a numerical model for future estimation of morphological changes in Majuro atoll were carried out, and, at the same time, examination of beach nourishment for sustainable island conservation plan was examined by the developed model. Identified erosion and accretion area from calculated shoreline indicated that the northern tip of Laura and some areas in LongIsland had severe erosion until 100 years later as well as large accretion in northern part of the atoll. Three beach nourishment scenarios using eroded sediments, which were accreted in deep lagoon in northern part of atoll, were examined and they decreased 30% of accumulative erosion volume compared with the non-conservation result. This result shows that the beach nourishment is an effective option to sustainable island conservation plan in Majuro atoll.

The belief that modern democracy is party democracy is widespread. However, the belief may be questioned. A number of small independent island states that subscribe to a high extent to democratic values, standards, and institutions manage without political parties. In all, six such cases exist, namely, Belau (Palau), the Federated States of Micronesia, Kiribati, Marshall Islands, Nauru, and Tuvalu. The analysis of these cases is guided by three general assumptions: (a) the impact of diminutive size on the existence and number of parties, (b) the corresponding impact of geographical noncontiguity, and (c) the impact of culturally defined resistances against party life and party rule. Comparisons with conditions in other small island states suggest that the assumptions are valid given that extreme values are entered into the analysis. Extreme smallness, an extremely archipelagic geography, and an intense cultural resistance all contribute to an absence of political parties in democracies.

AbstractThe Caribbean weevil genus Apodrosus Marshall, 1922 is revised, including a redescription of A. argentatus Wolcott, 1924 and A. wolcotti Marshall, 1922 and description of 11 new species: A. adustus, sp.n. (Bahamas), A. andersoni, sp.n. (Dominican Republic), A. artus, sp.n. (Dominican Republic), A. earinusparsus, sp.n. (Dominican Republic), A. empherefasciatus, sp.n. (Bahamas), A. epipolevatus, sp.n. (Puerto Rico), A. eximius, sp.n. (Dominican Republic), A. mammuthus, sp.n. (Mona Island, Turks and Caicos Islands), A. quisqueyanus, sp.n. (Dominican Republic), A. stenoculus, sp.n. (Dominican Republic) and A. viridium, sp.n. (Dominican Republic). A key to the species and illustrations of external and internal structures are provided. Apodrosus is characterized as a monophyletic group by two unreversed synapomorphies – i.e., the presence of a median fovea on the apex of abdominal sternum VII and a J- or Y-shaped spermatheca – and is furthermore differentiated from related taxa by a unique combination of diagnostic features including the presence of premucro, a complete tegminal plate in males, the absence of longitudinal sclerites in the genital chamber of females, and an apical projection on the spermathecal cornu. A phylogenetic reconstruction of 20 taxa (7 outgroup, 13 ingroup) and 25 morphological characters yielded a single most parsimonious cladogram (L=61 steps, CI=42, RI=74) with the ingroup topology (A. artus, (A. andersoni, (A. earinusparsus, (A. epipolevatus, A. wolcotti)))), (A. eximius, ((A. argentatus, A. mammuthus), (A. viridium, (A. stenoculus, (A. quisqueyanus, (A. adustus, A. empherefasciatus)))))). The phylogeny indicates that Anypotactus bicaudatus Champion (Anypotactini Champion) is the sister group to Apodrosus, thereby calling into question the traditional tribal placement of this genus in the Polydrusini. The host plant associations of most species remain uncertain. A reconstruction of the historical biogeography of Apodrosus suggests that post-GAARlandia (Greater Antillean+Aves Ridges land span) vicariance was an important factor in the diversification of the higher-elevation inhabiting A. artus-A. wolcotti clade. Conversely, the species richness of the lower-elevation inhabiting A. eximius-A. empherefasciatus clade is most plausibly explained through a series of independent and likely more recent colonization events from the ancestral source area of southwestern Hispaniola to several smaller western Caribbean islands, or – in the case of Hispaniola – within-island areas of endemism.

We here describe and illustrate six new species of the genus Lachnopus, the most taxonomically chaotic group of entimines in the Caribbean region. These species are Lachnopus cozumelus Girón & O’Brien, sp. nov. from Cozumel Island, Mexico, Lachnopus karphos Girón & O’Brien, sp. nov. from Mayaguana Island in the Bahamas, Lachnopus lucayanus Girón & O’Brien, sp. nov. from Eleuthera in the Bahamas and Providenciales in the Turks and Caicos Islands, Lachnopus petilusquamus Girón & O’Brien, sp. nov. from Eleuthera in the Bahamas, Lachnopus rhabdotus Girón & O’Brien, sp. nov. from Providenciales in the Turks and Caicos Islands and Lachnopus vanessablockae Girón & O’Brien, sp. nov. from the Cayman Islands. These constitute the first species of the genus described for each island group, and expand the geographical range of the genus, by including the Lucayan Archipelago, the Cayman Islands and Cozumel Island. Individuals of L. vanessablockae have been collected on the Cayman endemic banana orchid (Myrmecophila thomsoniana (Orchidaceae)), which represents the first reported occurrence of Lachnopus weevils as pollinators. In addition, we present an annotated checklist of the species of Lachnopus, including collecting localities, host plants, and biological notes obtained from the literature or collection data from labels of collections’ specimens. Lachnopus coffeae Marshall, 1922 is recorded for the first time for Grand Bahama, which appears to be an introduction associated with citrus from Puerto Rico. We also list the fossil species attributed to the genus. Comments on some morphological characters and their variation across the genus are included. Species-groups within the genus are proposed, including diagnostic features to recognize them. Some taxonomic conflicts found in collections are pointed out. This paper compiles fundamental information, and assembles a framework for future revisionary work on Lachnopus.

Long neglected at the periphery of global politics, the Pacific region is home to more microstates than any other region on earth. As defined herein, the Pacific region comprises the sixteen states recognised by the Pacific Island Forum itself.** Inherently ocean-locked, the Pacific Island countries face numerous challenges of capacity and mobility. Though it maintains the typical diversity and variance of any region - from relatively resource-rich and mountainous Papua New Guinea (PNG), to the atoll states of Republic Marshall Islands (RMI), Tuvalu and Kiribati - it is noticeable for its reliance on foreign aid in order to maintain ongoing development. Even though lacking in major political flashpoints, the region still harbours strains of geopolitical struggle between major Asian powers. Japan, China and Taiwan all have investment and diplomatic interest in the region as the Pacific nations create a significant bloc of votes in the United Nations (UN). In addition to the proxy concerns of such nations, the Pacific Island countries have gained extra international influence in the past two decades due to their concerted lobbying in regard the negative impact of climate change in small island developing states. Their efforts have managed to bring the changing climate more consistently into the public arena, and also into the domain of security studies, thereby attempting to bridge the high and low branches of political studies.

Drill cores of Enewetak Atoll, Marshall Islands, reveal six stratigraphic intervals, numbered in downward sequence, which represent vertical coral growth during Quaternary interglaciations. Radiocarbon dates indicate that the Holocene sea transgressed the emergent reef platform by about 8000 yr B.P. The reef grew rapidly upward (about 5 to 10 mm/yr) until about 6500 yr B.P. Afterward vertical growth slowed to about 0.5 mm/yr, then lateral development became dominant during the last several thousand years. The second interval is dated at 131,000 ± 3000 yr B.P. by uranium series. This unit correlates with oxygen-isotope substage 5e and with terrace VIIa of Huon Peninsula, New Guinea, and of Main Reef-2 terrace at Atauro Island. The third interval is not dated because corals were recrystallized and it is tentatively correlated with either oxygen-isotope stages 7 or 9. The age of the fourth interval is estimated at 454,000 ± 100,000 yr B.P. from measured 234U238U activity ratios. This unit is correlated with either oxygen-isotope stage 9, 11, or 13.

Natural asphalt is asphalt obtained somewhere in nature, and can be used as obtained or with little processing. No natural asphalt obtained in the mountains like asphalt in Buton island called Asbuton. Asphalt Buton island is a mixture of bitumen material with other mineral materials in the form of rocks. Because asbuton is so sajaa material found in nature, the levels of bitumen dikandungnyaa greatly varies from low to high. To overcome this, then asbuton began to be produced in various forms at the processing plant asbuton. To reduce the use of natural asphalt eat more steps to do research on utilizing asbuton with the composition 6%, 8%, 10%. The purpose of this study is 1.) Determine the material characteristics LGA Asbuton can meet the specifications of Highways in 2018 on a mix of AC-WC 2.) Determine the value of Optimum Asphalt Content on asphalt concrete AC-WC (Asphalt Concrete - Wearing Course) with extra material LGA Asbuton 3.) Knowing how the performance of asphalt concrete AC-WC with additional material and bitumen 60/70 Asbuton terms of Marshall Test. The study was conducted with an experimental method through laboratory testing. The expected benefits of this research is the discovery of optimizing the use of Asbuton for at the time of execution of the work of new road construction or road maintenance and provide alternative natural aggregate material consumption to a minimum.The test results for the optimum bitumen content KAO on the composition 1 Asbuton 6% with a variation of bitumen (5.05% 5.55% 6.05% 6.55% 7.05%) of the chart can be found KAO Marshall 6.2%. Composition 2 Asbuton 8% with a variation of asphalt (5.0% 5.5% 6.0% 6.5% 7.0%) on the graph can be found KAO Marshall 6.3%. Composition 3 Asbuton 10% with a variation of asphalt (5.0% 5.5% 6.0% 6.5% 7.0%) on the graph can be found KAO Marshall 6.4%. Variations in the composition of 6%, 8% and 10% meet all the requirements of the properties of hot asphalt mix can specification of Highways in 2018.

This paper examines the role of colonial science institutions in imagining and developing the Coconut Zone, an area of intense coconut production that extends from the small Pacific island chains encompassing the Caroline and the Marshall Islands, all the way to northern Papua, the Philippines, Indonesia, Malaysia, Sri Lanka, and Southern India. Through an examination of European colonial science institutions, as well as the Philippine Bureau of Science, and Agriculture, this paper establishes the intimate connection between western consumers and tropical producers. Here, within the agricultural institutions, we are able to see the burgeoning demand for copra production and a formation of a distinct Coconut Zone. This paper builds upon Sydney Mintz’s theoretical articulation of sugar production to situate copra, the dried meat of the coconut, in conversation with other global, colonial commodities.

AbstractA robust marine radiocarbon (14C) reservoir correction (ΔR) is essential for calibrating14C dates of marine mollusks and fish bones routinely found in archaeological sites as discarded food remains and bones of terrestrial animals (including humans) with an appreciable marine diet. New ΔR values are reported for the atoll archipelago of the Marshall Islands, eastern Micronesia. Atolls consist of biogenetic material—mostly coral and foraminifera—that can be directly dated for establishing sequences of atoll emergence and islet development. After sectioning and examination using scanning electron microscopy (SEM) to screen for sample diagenesis, 6 pristine branch coral samples were selected from the modern oceanside beach, 3 archaeological sites, and islet developmental facies from Ebon Atoll (4º34′N, 168º41′E). Each sample was analyzed by U-series and accelerator mass spectrometry (AMS)14C showing no substantial temporal ΔR variations and yielding a weighted mean ΔR of 41±42 yr1spanning ~500 yr before earliest human colonization (the period when islets first became habitable) through the entire 2000-yr occupation sequence. Reliable published ΔR values for Micronesia and Δ14C data for Palmyra Island, together with our results for Ebon Atoll, indicate that the Pacific North Equatorial Counter Current is almost stable for the past 2500 yr.

As decolonisation gathered pace in Southeast Asia, Singapore became a source of considerable concern to the Robert Menzies government. Britain's hold on its colony appeared increasingly precarious as political turbulence gripped the island. With a predominantly Chinese population, Singapore was considered susceptible to communist China's propaganda and subversion. By relying on previously classified Australian and British diplomatic documents, this article sheds light on the Australian approach to Singapore's political and constitutional development between 1955 and 1956 and, in so doing, it hopes to make a contribution to a better understanding of Australia's policies in a rapidly decolonising Southeast Asia.

Climate change poses severe threats to developing countries. Scientists predict entire states (e.g. Kiribati, Marshall Islands, Tuvalu, and Maldives) will become inhabitable. People living in these states have to resettle to other countries. Media and politicians warn that climate change will trigger migration flows in dimensions unknown to date. It is feared that millions from developing countries overwhelm developed societies and increase pressures on anyway ailing social support systems destabilizing societies and becoming a potential source of conflict.Inhabitants of Pacific Islandsahave been mobile since the islands were first settled not longer than 3,500 years ago. Since then people moved around, expanded their reach, and traded with neighbouring tribes (and later countries). With the event of European powers in the 15thcentury independent mobility became restricted after the beginning of the 19thcentury. From the second half of the 19thcentury movements of people predominately served economic interests of colonial powers, in particular a huge colonial appetite for labour. After independence emigration from Pacific Island countries continued to serve economic interest of metropolitan countries at the rim of the Pacific Ocean, which are able to direct migration flows according to their economic requirements.If climate change resettlements become necessary in big numbers then Pacific Islanders do not want to become climate change refugees. To include environmental reasons in refugee conventions is not what Pacific Islanders want. They want to migrate in dignity, if it becomes unavoidable to leave their homes. There are good reasons to solve the challenges within Pacific Island societies and do not depend too much on metropolitan neighbours at the rim of the Pacific such as Australia, New Zealand and the USA. To rise to the challenge requires enhanced Pan-Pacific Island solidarity and South-South cooperation. This then would result in a reduction of dependencies. For metropolitan powers still much can be done in supporting capacity building in Pacific Island countries and helping the economies to proposer so that climate change migrants easier can be absorbed by expanding labour markets in Pacific Island countries.

Dental fusion of the primary dentition is a rare congenital anomaly. Evidence in the literature of bioarchaeology is scarce. Burial MS100-14 was recovered from Law’s Site on Pine Island, in Marshall County, Alabama. Analysis of the remains found that MS100-14 presented a clear case of triple fusion of primary dentition in the maxilla. This appears to be the first case of triple fusion reported from among prehistoric Native American remains in the Southeastern United States.

The purpose of this paper is to provide a brief summary of mental health issues among Asian and Pacific Islander (API) communities in the U.S. APIs include individuals from Far East Asia (e.g., Korea, China), Central Asia (e.g., Afghanistan, Uzbekistan), South Asia (e.g., India, Pakistan), South East Asia (e.g., Thailand, Philippines), Western Asia (e.g., Iran, Saudi Arabia), and Pacific islands (e.g., Hawaii, Samoa, Mariana island, Fiji, Palau, French Polynesia, Marshall Islands, Micronesia, New Zealand, Tokelau islands, Niue, and Cook Islands). Collectively they speak more than one hundred languages and dialects. Such a diversity across the API community presents unique challenges and opportunities for research, education, and practice. The existing body of literature on mental health issues in API communities is marred by the lack of high-quality data and insufficient degrees of disaggregation. Such a knowledge gap hindered our ability to develop culturally and linguistically tailored interventions, and in turn, API communities have experienced mental health disparities and mental health services’ disparities. To move the field forward, future research effort with APIs should focus on articulating variations across different API subgroups, identifying what explains such variations, and examining the implications of such variations to research, practice, education, and policy.

West Nusa Tenggara Province consists of two main islands namely Lombok and Sumbawa. Regency Roads on Lombok Island, especially rural roads, has been severely damaged due to lack of routine maintenance. The types of damage that occur are cracks, small holes, and even large pools that endanger road users. This study aims to obtain a mixture of new materials in order to obtain an easy and fast repair method without reducing the quality during its intended life. In the meantime, repairing with CAD (cold asphalt mixture) requires curing time of 3x24 hours to achieve standard material quality with Marshall Characteristics according to the 2010 Bina Marga Specifications. This study combines CAD using BP (rejuvenating agent) and Wetfix-BE additive to get optimal results without curing process. The BP used is asphalt mixture, kerosene, and bunker oil stirred in a mixing machine into one unit. The results showed the optimum concentration of this mixture was 0.3% wet-be additive, 4.50% BP in CAD with asbuton proportion of 25%. In the fatigue test with a cyclic loading of 100 kPa, the pavement mixture is able to resist a fully loaded truck of 7731 times. In conclusion, this mixture combination is able to speed up the asphalt binding time by making briquettes according to the 2018 Highways Specifications without going through the long curing process.

In recent years, due to factors such as rising sea levels, several island nations such as Maldives, Tuvalu, Kiribati, and the Marshall Islands are in danger of disappearing completely. When the land of an island country disappeared, the human rights protection of Environmentally Displaced Persons in the migration process and the possible loss of their unique culture, language, and lifestyle have aroused great concern. We call such Environmentally Displaced Persons as EDPs. This study selects the EDPs’ data of 241 countries or regions from 2008 to 2018, establishes an ARIMA model, and predicts the future population of EDPs. By combining the influencing factors of cultural loss, the risk assessment model of cultural loss is established to evaluate the possibility of cultural loss during the migration process of EDPs. We have established a Bayesian Network and a Fault Tree Model to demonstrate the improvement brought about by the implementation of policy recommendations from both qualitative and quantitative perspectives and use the method of fault tree analysis to illustrate the importance of policies from the degree of probability reduction after policy changes. Finally, based on the above model establishment and data analysis, corresponding countermeasures are proposed to protect EDPs’ human rights from being violated and their culture will not be lost.

Objectives – Translation and implementation of a diabetes mellitus type 2 educational curriculum in Ebeye, an island within the Republic of Marshall Islands, and a preliminary evaluation of improvements in health outcomes. Methods – Ebeye Public Health Clinic Health Educators held a series of hourly diabetes mellitus type 2 educational sessions with 17 Marshallese participants, based on a curriculum previously used with a group of Marshallese diabetics in Hawaii, focusing on diet, exercise, medications, and insulin administration. Baseline and six month data was collected on surrogate markers of health status. Results – After 6 months, statistically significant improvements were seen in the percentage of participants with blood pressure < 130/80 mmHg and weight loss of at least 10 pounds since their last visit. Minor trends toward improvement were observed in participation with; statin treatment, self monitoring of blood glucose goals set, and nutritional counseling. Discussion – Some markers of diabetic health improvement were observed in this preliminary translational study, and similar studies in other Pacific areas are being planned.

There are two processes of adding crumb rubber modifier (CRM) to hot mix asphalt (HMA), that is, the wet process and the dry process; and different technologies are available for each process. On the basis of the results of the binder study and producer's practices, HMA specimens were prepared using two selected AR binders with Producer R and A CRMs for Rhode Island (RI) dense-graded and dense-graded friction course (DGFC) mixtures, respectively. Aggregates procured from four local asphalt contractors were used. In addition, gap-graded HMA specimens were prepared with 3 percent CRM and control AC-20 binder with two typical local aggregates using the dry process. Marshall mix design was performed on all mixtures to determine optimum binder content and Marshall properties. Mechanical properties were evaluated for the mixtures with and without CRM. Superpave Level I mix design was also performed for dense-graded, DGFC, and gap-graded mixtures with aggregates procured from Contractor C. Finally, the performance of pavements with and without CRM was predicted using the computer program VESYS. Results of this study indicated that the use of CRM is feasible for RI dense-graded and DGFC mixtures utilizing the wet process.

Every year 2800 deaths in Pacific island countries result from diarrhoea, and most are children under five years of age. These tragic diarrheal deaths are preventable as they are often linked to unsafe water, lack of proper sanitation facilities and poor hygienic practices. Effective preventive management through the framework of a drinking Water Safety Plan (WSP) is an efficient mechanism for ensuring the safe quality of drinking water thereby reducing the burden of water related diseases. The large proportion (81%) of people in Pacific island countries living in rural or outer island communities mostly have their own water supply (for example rainwater tanks or hand-dug wells), and often the water is consumed untreated. The remoteness and isolation of these rural communities prevent national surveillance authorities to regularly visit and provide advice on drinking water safety issues. In such circumstances empowering rural communities to ensure the safety of their drinking water, through trained local facilitators, could be promoted and utilised effectively. However, WSPs for rural communities have to be relatively simple hence tools such as modified sanitary inspections and the presence/absence hydrogen sulfide test could be used. The approach of empowering communities through trained local facilitators to promote the WSP framework has been implemented in the Republic of Marshall Islands (RMI). Positive feedback has been received by trained facilitators in RMI on the use of modified sanitary inspections (translated into Marshallese) and the hydrogen sulfide test. It is believed that the approach of empowering communities on WSPs through training local facilitators and equipping them with the above mentioned simple tools is effective and has potential for further replication in rural Pacific communities to improve drinking water quality and reduce the burden of water related diseases.

Abstract. Marine Isotope Stage 5 deposits have been reported on many tropical Pacific islands. This paper presents a database compiled through the review of MIS 5e (last interglacial – LIG) coral reef records from islands belonging to French Polynesia (Anaa, Niau, Makatea, Moruroa, Takapoto, Bora Bora), the Hawaiian Islands (Oahu, Lanai, Midway Atoll), Tuvalu, Kiribati (Christmas Island, Tarawa), the Cook Islands (Mangaia, Atiu, Mitiaro, Mauke, Pukapuka, Rakahanga, Rarotonga), Tonga, Samoa, the Federal States of Micronesia, the Mariana Islands, the Marshall Islands (Enewetak, Bikini), New Caledonia, Papua New Guinea, the Solomon Islands, Vanuatu, Fiji and Niue. Studies reporting other sea-level indicators dated to other Pleistocene interglacials and Holocene sea-level indicators were not inserted in the database but are included in this data description paper for completeness. Overall, about 300 studies concerning Pleistocene and Holocene sea-level indicators have been reviewed, and finally 163 age data points and 94 relative sea-level (RSL) data points from 38 studies on the MIS 5e have been inserted in the database. An additional 155 age data points have been reviewed; i.e. the tropical Pacific islands database contains 318 age data points. The main sea-level indicators include emerged coral reef terraces, but also reef units recovered in drill cores from a few islands, thus reflecting the diversity of tectonic settings and sampling approaches. Future research should be directed towards better constrained RSL reconstructions, including more precise chronological data, more accurate elevation measurements and a better refinement of the palaeo-water-depth significance of coralgal assemblages. The database for tropical Pacific islands is available open access at this link: https://doi.org/10.5281/zenodo.3991672 (Hallmann and Camoin, 2020).

Six new species of aglajid opisthobranchs are described from various localities in the tropical Indo-Pacific. Philinopsis falciphallus n. sp., found from the Marshall Islands to the Red Sea, is distinguished by its reddish body color, a distinct black or maroon longitudinal line on the foot, a posterior projection on the posterior shield and a penis with a chitinous, sickle-shaped spine and numerous smaller spines. Philinopsis coronata n. sp., known only from the Philippines, is similar to P. falciphallus but dominated by yellow body color and a ventral surface of the foot with yellow and maroon spots. It has a trumpet-shaped penis with a crown of rounded tubercles on the apex and anterior and posterior zones of penial spines. Philinopsis ctenophoraphaga n. sp. is found from the Philippines, Indonesia and the Red Sea. It feeds on platyctene ctenophores, including Coeloplana meteroris. It can be distinguished by its elongate posterior lobe of the headshield, reddish color with white spots, thinly muscularized buccal mass and simple, unarmed penis. Chelidonura mandroroa n. sp. is characterized by its black body with orange patches lined by yellow. It has a simple penis with a cuticularized apical papilla. This species has been found from Japan, Taiwan, the Philippines, Indonesia, Madagascar and Kenya. Chelidonura alisonae n. sp. is apparently restricted to the central and eastern Pacific of the Hawai’ian Islands, Johnston Island, the Marianas Islands and Easter Island. It is similar in coloration to C. hirundinina, but has orange lines on the dorsal and lateral shields and has a broad right posterior lobe rather than an acutely pointed one. The penis is simple and unarmed. Odontoglaja mosaica n. sp., found from the Indian Ocean of Madagascar and South Africa, differs from O. guamensis by possessing a reticulate pattern on the notum rather than a pattern of brown spots. It also has a shorter penial papilla that is bifurcate rather than undivided one.

Abstract In December 1857, Protestant missionaries arrived on Epoon Atoll to establish the first mission station in the Marshall Islands. The story of their arrival has historical interest and contemporary importance in the Marshalls because it has been used to form local theology and to shape contemporary identities. Thus, the arrival story of the first missionaries to the Marshall Islands functions as an origin story that serves religiously anchored identity construction on Epoon today. This article illuminates aspects of the arrival story that have been purposefully forgotten by Marshall Islanders and overlooked by academic historians and historically minded scholars.

Hallasan Mountain is located at the center of Jeju Island, Korea. Even though the height of the mountain is just 1,950 m, the orographic effect is strong enough to cause heavy rainfall. In this study, a rainfall event, due to Typhoon Nakri in 2014, observed in Jeju Island was analyzed fully using the radar and rain gauge data. First, the Z-R relationship Z=ARb was derived for every 250 m interval from the sea level to the mountain top. The resulting Z-R relationships showed that the exponent b could be assumed as constant but that the parameter A showed a significant decreasing trend up to an altitude around 1,000 m before it increased again. The orographic effect was found to be most significant at this altitude of 1,000 m. Second, the derived Z-R relationships were applied to the corresponding altitude radar reflectivity data to generate the rain rate field over Jeju Island. This rain rate field was then used to derive the areal-average rain rate data. These data were found to be very similar to the rain gauge estimates but were significantly different from those derived from the application of the Marshall-Palmer equation to the 1.5 km CAPPI data, which is the data type that is generally used by the Korea Meteorological Administration (KMA).

Anthropogenic climate change and related sea level rise will have a range of impacts on populations, particularly in the low lying Pacific island countries (PICs). One of these impacts will be on the health and well-being of people in these nations. In such cases, access to medical facilities is important. This research looks at the medical facilities currently located on 14 PICs and how climate change related impacts such as sea level rise may affect these facilities. The medical infrastructure in each country were located using information from a range of sources such as Ministry of Health (MoH) websites, World Health Organization, Doctors Assisting in South Pacific Islands (DAISI), Commonwealth Health Online, and Google Maps. A spatial analysis was undertaken to identify medical infrastructure located within 4 zones from the coastline of each country: 0 to 50 m, 50 to 100 m, 100 to 200 m, and 200 to 500 m. The findings indicate that 62% of all assessed medical facilities in the 14 PICs are located within 500 m of the coast. The low-lying coral atoll countries of Kiribati, Marshall Islands, Nauru, Palau, Tokelau, and Tuvalu will be highly affected as all medical facilities in these countries fall within 500 m of the coast. The results provide a baseline analysis of the threats posed by sea-level rise to existing critical medical infrastructure in the 14 PICs and could be useful for adaptive planning. These countries have limited financial and technical resources which will make adaptation challenging.

AbstractGiven their sheer number and evidence for long-term prehistoric occupation, atolls occupy a unique position in the peopling of the Pacific. However, they have frequently been overlooked in favor of larger islands due to a host of logistical and other issues. Once viewed as marginal environments, current research is now showing that small islands like these may have been more attractive to settlers than once thought. A new research program in Micronesia is dedicated to examining atolls to better develop baseline chronologies and investigate long-term human adaptations. As part of the initial stage of the project, we present the first radiocarbon dates (n=10) from Mwoakilloa (Mokil) atoll, which support a continuous occupation beginning between 1700–1560 cal BP (2σ). When compared to the settlement of other atoll groups in Micronesia such as the Marshall Islands—along with the nearby high volcanic islands of Pohnpei and Kosrae at approximately 2000–1800 yr ago—the dates from Mwoakilloa suggest a nearly contemporaneous or only slightly later occupation. The recovery of faunal material also demonstrates the translocation of at least two animals (Pacific rat and dog) to the island by humans that was coeval with early settlement. Additionally, there is evidence of landscape transformation in the form of a relatively large artificial mound created by debris and platform accumulation unseen elsewhere in central-eastern Micronesia, but common to atolls. These new dates reinforce the notion that Mwoakilloa and other atolls are integral to understanding prehistoric adaptations across the vast Pacific, though many questions still remain such as to the degree of interaction that occurred with nearby islands and whether settlement was continuous or intermittent through time.

The effects of climate change are already occurring in all continents and across the oceans, and the situation has deteriorated since the last account in 2007, warned the United Nations scientific agency charged with monitoring and assessing the risks earlier this year. According to the Intergovernmental Panel on Climate Change Fifth Assessment Report (IPCC, 2014), the world is ill-prepared to manage warming and an increase in magnitude is likely to lead to ‘severe and pervasive impacts that may be surprising or irreversible’. Seriously at risk are Small Island Developing States (SIDS), including several in the Pacific, such as Kiribati, Marshall Islands and Tuvalu. The UN has declared 2014 as the International Year of SIDS and a summit was hosted in Samoa during September. Living in one of the world’s most vulnerable regions to the impact of climate change and the challenges of aid effectiveness and adaptation funding, journalists are at a critical crossroads. This article examines environmental risk, media creativity and a contradiction between normative and traditional Western journalism values and the Pacific profession’s own challenges of ‘adaptation’ in telling the story of global warming with a deliberative perspective.Caption: Figure 2: Climate Change Warriors from Fiji: ‘We are not drowning. We are fighting.’ world.350.org/pacificwarriors/

The U.S. military first sponsored ecological research during World War II to monitor the release of radioactive effluent into waterways from plutonium production. The Atomic Energy Commission later expanded these investigations to include studies of radioactive fallout at the Nevada and Marshall Island test sites, particularly after the Fukuryu Maru (Lucky Dragon) accident in 1954. The public outcry against nuclear testing from this accident, which contaminated nearby inhabited islands with radioactive fallout, resulted in a considerable influx of funding for environmental science at the Atomic Energy Commission. Many biologists who conducted these studies on nuclear fallout and waste for the Atomic Energy Commission began to develop concerns about radioactive pollution in the environment from the long-term, cumulative effects of nuclear waste disposal, the use of atomic bombs for construction projects, and the potential ecological devastation wrought by nuclear war. Their new environmental awareness prompted many Atomic Energy Commission ecologists to try to draw congressional attention to the dangers that nuclear technology posed to the environment. It also spurred reforms in the education and training of ecologists to meet the challenges of the atomic age through the new subfield of “radioecology” as well as research into problems of environmental pollution more broadly.

Climate change is, undeniably, a global phenomenon, which requires timely and sincere global efforts and commitments to save the planet before it is too late. The island nations in the blue Pacific region are arguably experiencing the destructive nature of climate change more than any other nation in the world. Scientists warn that this slow-motion phenomenon is claiming entire nations, which will not exist on the face of the earth as early as next century. Sea-level rise is one of the biggest existential threats that the region is facing. Countries such as Tuvalu, Kiribati and Marshall Islands have already started sinking with their citizens looking for alternative countries. In Fiji, more than 200 low-lying villages are at risk of sinking and the government hopes to relocate these communities to higher ground, despite the pressure this would place on its weak economy. The relocatees will lose their most precious commodity, the land, which is their identity, status and source of survival. The other most precious commodity to which they attach a sense of belonging and will be lost for life are their ancestral homes, culture and traditional way of life. The relocation plan also creates distance between people and the sea, which is the source of their food. This article argues that despite being considered an effective adaptation mechanism to climate change, the relocation plan is facing multiple hurdles. The plan is far beyond the financial capacity and technical prowess of the Fijian government. The other possible alternative to mass relocation is strengthening the locally-made seawalls into strong durable structures, which can withstand the strength of cyclones and be an effective barrier to further shoreline erosion. The small island developing nations of the Pacific region will need financial and technical assistance from the industrialised nations to implement such a project successfully.

Extreme weather in the form of heavy rainfall hit Bangka Island, Indonesia on 10 - 11 March 2018 caused flooding in some areas such as in Pangkal Pinang and Muntok in Bangka Barat District, Air Asam Belinyu in Bangka Induk District, and Koba in Bangka Tengah District. Observation of weather conditions at Pangkal Pinang Meteorological Station on 10 March 2018 recorded temperature ranged from 23 to 25°C; relative humidity (RH) ranged from 91 to 100% and measured rainfall reached 84.4 mm/day. In Muntok, the measured rainfall reached 257.5 mm/day which exceeds the March average rainfall 250 mm/month. This study aims to reconstruct this extreme rainfall using C-Band Doppler weather radar centered in Palembang, South Sumatera Province with Python-wradlib library. Weather radar images were displayed in Constant Altitude Plan Position Indicator (CAPPI) and Quantitative Precipitation Estimation (QPE) temporal analysis was performed in areas of extreme rainfall by applying the Marshall-Palmer reflectivity-rain rate (Z-R) relationship. The analysis was conducted by observing the movement and growth of convective clouds through the Palembang radar over Bangka Island and identifying the regional extreme rainfall using Indonesia In-House Radar Integration System (IIRIS) over Sumatra Island. The results suggest that the reconstructed rainfall reached 236.7 mm/day for Muntok, 92.1 mm/day for Pangkal Pinang, 106.0 mm/day for Koba and 80.8 mm/day for Air Asam Belinyu. Although most of the location sites are more than 200 km from the radar center, both of the reconstructed and measured rainfall is well comparable.

Abstract Following 2 y of severe hurricanes in 2004 and 2005, we examined the role of canopy gaps in promoting recruitment and growth of the exotic fern, Old World climbing fern Lygodium microphyllum (hereafter Lygodium), on tree islands of the Arthur R. Marshall Loxahatchee National Wildlife Refuge, Florida. We selected 12 sample tree islands, on which we placed three 1-m2 plots in a hurricane-caused canopy gap and three plots in an adjacent closed canopy area. Spore traps were placed in canopy gaps and closed canopy areas to quantify the number of spores reaching the forest floor on each island. In addition, in each plot occurrence and growth of Lygodium was measured across four height classes (recruitment class, understory, midstory, and canopy). We predicted that recruitment and growth of Lygodium would be higher in canopy gaps than in closed canopy areas. After 3 y of biannual monitoring, a significantly greater number of spores were foundin canopy gaps (4,804 spores·m2·d) than in closed canopy areas (4,288 spores·m2·d). Furthermore, we observed significantly greater recruitment and growth in canopy gaps compared with closed canopy areas in the recruitment class only. Presence of recruitment-class Lygodium in canopy gaps increased from four to five treatment areas and decreased from 1 to 0 treatment areas in closed canopy areas. These results suggest differences in recruitment and growth of Lygodium between canopy gaps and closed canopy areas on tree islands after severe hurricanes. However, despite the large number of spores in both canopy gaps and closed canopy areas, recruitment and growth were much lower than expected, with only two treatment areas having an average percent cover greater than 10% in any height class. If conducted within several years after a hurricane, focused monitoring efforts on hurricane-impacted tree islands may allow managers to detect and treat new infestations before they are able to overrun tree islands.

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. 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