Journal articles on the topic 'Social change Fiji'

The transformation of Pacific Island societies into modern nation states necessarily involves change from a subsistence economy to an industrial mode of production. Development education will play an important role in the success or failure of efforts to industrialize in the training of an indigenous group of business managers and bureaucrats. These individuals must be given a practical understanding of western economics and organizational forms which may be adapted to the needs of their societies and serve in turn to instruct others. The knowledge that they gain often will be applied in traditional cultural contexts that require careful assessment and consideration. In particular, existing social hierarchies may be threatened by change and become a hindrance to knowledge transfer, thus diminishing the chances for carrying out successful development efforts.

Purpose – The purpose of this paper is to provide a perspective on disaster management and climate change adaptation often left out of the literature – that of a remote outer island in Fiji. Design/methodology/approach – Qualitative fieldwork was conducted on a small, remote island in the north of Fiji, during 2012. Interviews with community members on this island looked at their experiences and perceptions of disaster response and aid, and their expectations for the future. The perspectives of government and aid organisations involved in disaster response were compared with the remote community views. Findings – There is a prevalent view in Fiji of communities as having very high expectations of disaster relief aid, and being dependent on it. However, on a remote island where the community counts the wait for help in weeks rather than days, such expectations and dependence must be viewed in a different light. There is much to be learned from the resilience and self-help these communities have no choice but to exhibit. Originality/value – This paper helps to fill a gap in the disaster and climate change adaptation literature, by providing some insight into the experiences and perceptions of a remote outer island community, within the remote small island developing state of Fiji.

Background: This two-study paper developed a climate change risk perception model that considers the role of posttraumatic growth (i.e., a reappraisal of life priorities and deeper appreciation of life), resource loss, posttraumatic stress, coping, and social support. Method: In Study 1, participants were 332 persons in the Philippines who experienced Super Typhoon Haiyan. In Study 2, participants were 709 persons in Fiji who experienced Cyclone Winston. Climate change can increase the size and destructive potential of cyclones and typhoons as a result of warming ocean temperatures, which provides fuel for these storms. Participants completed measures assessing resource loss, posttraumatic stress, coping, social support, posttraumatic growth, and climate change risk perception. Results: Structural equation modeling was used to develop a climate change risk perception model with data collected in the Philippines and to confirm the model with data collected in Fiji. The model showed that climate change risk perception was influenced by resource loss, posttraumatic stress, coping activation, and posttraumatic growth. The model developed in the Philippines was confirmed with data collected in Fiji. Conclusions: Posttraumatic growth played a central role in climate change risk perception. Public health educational efforts should focus on vividly showing how climate change threatens life priorities and that which gives life meaning and can result in loss, stress, and hardship. Disaster response organizations may also use this approach to promote preparedness for disaster threats.

This article is of a comparative study of social adaptation in the Cyclone Winston disaster case in Fiji and rob flooding in Semarang, Indonesia. In February 2016, the largest tropical storm in the Southern Hemisphere, Cyclone Winston, struck Fiji and caused severe damage and loss of life. Meanwhile, in the last two decades flooding has become an increasingly acute disaster situation in Semarang and the northern coastal region of Java, Indonesia. Communities in the path of both these disasters are the ones who suffer most. Social adaptation is important to consider in these two cases to encourage improved future mitigation and adaptation efforts. Data was collected from interviews and documents in the form of news media articles and previous research reports relevant to tropical disasters and the impact of climate change. The results show that social adaptation to both types of disasters is not identical due to the characteristics of the two different disasters and the different social, economic, political and cultural contexts in Fiji and Indonesia.

In February 2016, the Fiji Islands were devastated by Severe Tropical Cyclone Winston, the strongest recorded tropical storm in the Southern Hemisphere. The category 5 storm with wind gusts reaching 300 kilometres an hour, left 44 people dead, 45,000 people displaced, 350,000 indirectly affected, and $650 million worth of damage (Climate Council, 2016). In March 2017, the Secretariat of the Pacific Regional Environment Programme (SPREP) launched a new 10-year Strategic Plan 2017-2026, which regards climate change as a ‘deeply troubling issue for the environmental, economic, and social viability of Pacific island countries and territories’. In November, Fiji will co-host the UN Framework Convention on Climate Change (COP23) climate change conference in Bonn, Germany. Against this background, the Pacific Media Centre despatched two neophyte journalists to Fiji for a two-week field trip in April 2016 on a ‘bearing witness’ journalism experiential assignment to work in collaboration with the Pacific Centre for Environment and Sustainable Development (PaCE-SD) and the Regional Journalism Programme at the University of the South Pacific. This paper is a case study assessing this climate change journalism project and arguing for the initiative to be funded for a multiple-year period in future and to cover additional Pacific countries, especially those so-called ‘frontline’ climate change states.

The authors report the first exposure of prehistoric salt-working in the Pacific, one that used solar evaporation of sea water on large flanged clay dishes. This short-lived industry of the seventh century AD disappeared beneath the dunes, but its documented nineteenth- and twentieth-century successors offer it many useful analogies: the salt, now extracted by boiling brine, was supplied to inland communities upriver, where it functioned as a prime commodity for prestige and trade and an agent of social change.

This is an unfinished story. It deals with an artisanal fishing project, jointly planned by a local political-administrative body, the Rabi Council of Leaders, and this anthropologist. The project presently is in an early stage of implementation. While it is recognized that the social, economic, and political situation in which the project is embedded is important to understanding it, at present I will focus on the relevance of the local context since it was at this level that the project initially suffered a severe setback. (See also Dagmar's article "Banabans in Fiji: Ethnicity, Change and Development," in Ethnicity and Nation-building in the Pacific, M. C. Howard, ed. [Tokyo: United Nations University Press, 1989].)

This researcher reflection examines the challenges faced in using participatory action research (PAR) as a methodology when researching social work in Fiji. PAR allows for disadvantaged groups to engage in research and social action as a means to address inequity. However, PAR relies on people’s ability and desire to participate in this process of change. The epistemological roots of PAR are well suited to Western notions of democracy and power, conflicting with how society operates within Fiji. This reflection examines some of the challenges faced in conducting PAR due to this cultural clash. In conducting this research, the researcher was forced to engage in deep and, at times, confronting, reflections about identity and positionality as both a critical social worker and researcher. By using a PAR approach as the starting point for research design and implementation, the research not only failed to empower Fijian social workers but at times replicated a form of neo-colonialism.

People from Kiribati, especially after obtaining college degrees, tend to have a desire to migrate abroad to obtain further education and good jobs and, to some extent, due to the impacts of climate change. Nineteen percent of I-Kiribati migrants in Fiji who responded to our survey indicated climate change as a factor for their migration, but their primary reasons were to seek better education and employment. When seeking employment, their lack of English-language skills and professional qualifications posed challenges. However, those who had prepared well in advance tend to find jobs relatively smoothly after migration. When settling in a new area, people tended to rely on family connections, community groups, and other social supports as sources of network and safety net.

This article presents an overview of the role mainstream churches can play in mitigating the climate change crisis in the Pacific and their role in facilitating climate induced migration. It builds on earlier work by the author (Cass, 2018; 2020) with a focus on Fiji, Tonga and Papua New Guinea. Both Catholic and Protestant churches share a concern for the future of the planet based on the principles of economic, social and climate justice, which complement moral and ecumenical imperatives. The article examines what message the churches convey through the media and the theology that underlines them.

The effects of global warming are now being felt in various parts of the world. Few aspects of social and cultural life are likely to remain unaffected. The Pacific is widely regarded as one of the most vulnerable regions. Among the impacts of long-term environmental changes will be community migration and displacement. While most displacements are projected to be internal and temporary, for low lying atoll states in the Pacific permanent international relocation may be the only option. This article examines social and cultural rights of environmental migrants, and focuses on the Banaban resettlement in Fiji as a case study on minority rights protection of an environmentally-displaced population. While the Banaban displacement was not due to climate change but to long-term impacts of phosphate extraction on Banaba Island, the Banaban experience provides important lessons on the role of minority rights in the protection of culture and identity of environmentally-displaced communities. That the Banabans retained their collective identity and under existing Fijian law are allowed to maintain their indigenous system of self-government as well as use their native language are proofs of the resettlement’s success. However, Banaban minority protection is no longer as secure as it once seemed to be. Recent developments in Fiji threaten to veer away from minority rights protection and ethnic diversity. Ethnic or cultural minorities, including those displaced by environmental triggers, have distinct customs, traditions and histories requiring legal protection as well as physical and social space to thrive. The protection of cultural diversity promoting a balance of cultural identity retention and acculturation as a by-product of a healthy interaction with the host society constitute a component of successful long-term resettlement.

AbstractThis paper examines whether and how experiencing climate-related disasters can improve the rural poor's adaptation to climate change through community-based resource management. Original household survey data in Fiji capture the establishment of community-based marine protected areas following a tropical cyclone. Controlling for the endogeneity of household-level cyclone damage reveals that a household's exposure to the disaster increases its support for establishing marine protected areas, presumably for future safety nets. Evidence suggests that community members' social learning from disaster experience might facilitate their consensual decision making.

In Fiji, low-lying coastal villages are beginning to retreat and relocate in response to coastal erosion, flooding and saltwater intrusion. Planned relocation is considered a last resort as a form of adaptation to the impacts of climatic and environmental change. The health impacts of planned relocation are poorly understood. This paper draws on data from multi-year research with residents of the iTaukei (Indigenous) Fijian village of Vunidogoloa. We used qualitative research methods to examine experiences of planned relocation, including residents’ accounts of their health and quality of life. In-depth interviews and group discussions were conducted with villagers living in a site of relocation, at four points in time (2015, 2016, 2019, and 2020). Twenty-seven people in Vunidogoloa, Fiji, participated in in-depth interviews, several on more than one occasion. Six group discussions with between eight to twelve participants were also conducted. Qualitative analytic software (NVivo) was used to analyse interview transcripts and identify themes. Villagers report both health benefits and challenges following planned relocation. Key facilitators for good health include movement away from some environmental risks to health, adequate drinking water and sanitation, food security including through farms and kitchen gardens, livelihood opportunities, improved access to schools and health services, and appropriate housing design. However, residents also refer to unanticipated risks to health including increased consumption of packaged goods and alcohol, disruptions to social structures and traditional values, and disrupted place attachment following movement away from a coastal site of belonging with consequences for mental wellbeing. Therefore, planned relocation has altered the social determinants of health in complex ways, bringing both health opportunities and risks. These results highlight the need for context-specific planning and adaptation programs that include meaningful involvement of community members in ongoing decision making, and call for an understanding of diverse social determinants of health that emerge and evolve in contexts of planned relocation.

Abstract Tourism is inherently dependent on weather and climate, and its sustainability and resilience to adverse weather and climate impacts is greatly enhanced by providing tailored climate services to tourism sector stakeholders. Climate services need to integrate standard weather forecasts, with early warning systems, seasonal forecasts, and long-term projections of climatic changes in order to meet the information needs of the sector. While a growing number of studies address the potential climate change impacts on tourism, little is known about how the tourism sector accesses, uses, and analyses the available weather and climate information. This research presents findings from an exploratory study on weather and climate information-seeking behavior of 15 private and public tourism sector stakeholders in the Republic of Fiji. The results show a variety of weather and climate information-seeking paths in use, which differ depending on levels of professional responsibility, weather and climate literacy, and information and digital competency. Those with high weather information literacy access a broader variety of sources. Hence, their interpretation does not focus only on their own location, but “weather” is seen as a broad spatial phenomenon that might or might not result in adverse effects in their location. Understanding diverse weather and climate information-seeking paths can aid in better targeting climate and adaptation services across different stakeholder groups. Especially in the context of small island developing states (SIDS), the integration of traditional, local, and scientific knowledge as information sources is likely to provide a more useful and context-specific basis for climate adaptation planning within the sector.

BACKGROUND: More than 60% of the world’s population is not physically active. Physical inactivity affects all sectors of the population including among healthcare professionals (HCPs). The objective of this study was to determine the level of knowledge, attitudes and practices (KAP) regarding the concept, benefits and health consequences of physical activity (PA) among HCPs in Suva, Fiji. METHODS: This quantitative, cross-sectional study was conducted among HCPs in Suva, Fiji between 1 July 2017 and 22 September 2017. All available HCPs including doctors, nurses and paramedics who were willing to take part in the study were included. A validated self-administered questionnaire was used to assess the level of KAP regarding PA. Data was analysed with Statistical Package for the Social Sciences (SPSS) 25. RESULTS: 126 HCPs participated in this study with the majority being female (73.8%), in the age range of 33 – 42 years (47.6%), married (81.7%), from the nursing profession (54.0%) and within 0-5 years of experience (27.0%). The results showed that most of the participants (96.8%) had a high level of knowledge, positive attitudes (100%) and good practice (95%) regarding PA. CONCLUSION: Although the study participants had high levels of knowledge and positive attitudes towards PA, it is important to promote their practice. Using tailored behavioural change theories that focus on perceived benefits and barriers of PA may help decision-makers to promote PA in the workplace and among HCPs in Fiji.

Negative societal pressures against women’s participation in traditionally male-dominated sports like rugby are widely acknowledged, but little empirical research has investigated community attitudes associated with such participation, especially in non-Western contexts. This article presents exploratory insights into community attitudes towards women’s rugby in Fiji with a focus on athletic young women, who do not play rugby but are physically active, and their ‘gatekeepers’ or those in positions of influence over athletic young women’s sport-related decision-making. Based on a questionnaire survey ( n = 160) and focus groups, the article identifies significant diversity, possible change, and persisting disapproval in community perceptions of women’s participation in rugby. From these findings, the article also draws some insights into the changing dynamics of women’s rugby as a site of hegemonic struggle.

Abstract This paper studies onset glottal stop deletion in the speech of Suva Rotumans, Fiji. The speech of 18 speakers was analysed and seven factors were tested to identify their prediction on glottal stop deletion. The linguistic factors tested were preceding sound segment, grammatical class, syllable stress, and style, while the social factors were age, gender, and denominational affiliation. Results reveal a change in progress, but towards glottal stop retention. Younger Rotumans and older Rotuman women are deleting glottal stops less compared to middle-aged women and older men. The low incidence of deletion by younger speakers is most probably due to identity, language education in Rotuman, and their increased awareness of their role in preserving the language. Additionally, older women are deleting glottal stops less, which could be attributed to contact, identity, and their consciousness of the standard.

The Pacific island region comprises a large and ecologically diverse area of the Earth, but is fragile and highly sensitive to environmental change. On some islands 80% or more of the species are endemic. These species are particularly vulnerable due to their geographic and ecological isolation. It is an area where local cultures conflict with Western development, leading to a myriad of environmental and social problems. Impacts affecting the Pacific islands include international mining, rising sea levels, land degradation, logging, toxic waste contamination of land and ocean, and contamination from nuclear testing. The extent of these problems has yet to gain international attention. Low education and communication standards in the region mean that many of the local people are not aware of environmental problems. Island governments have little political will to legislate to protect the environment. An exception is the Sustainable Development Bill that has been drafted recently in Fiji.

Abstract Purpose: We hypothesized that exposure to locally relevant health content in Shortland Street (a New Zealand based hospital television drama) would be associated with increased knowledge and awareness of diabetes and associated risk factors. Methods: Prospective study design to compare knowledge of health and diabetes-related risk, and healthy behaviours, self-efficacy, behavioural intentions, and perceived social norms among a convenience sample of Fijian television viewers exposed to health messaging in three episodes of Shortland Street. Results: Exposure to health messages in the Shortland Street episodes was associated with change in perceived health and diabetes norms. Perception that family members were engaged with healthy behaviors increased significantly following exposure (p = .033). Perceived prevalence of diabetes among acquaintances significantly increased following exposure to the episodes (p = .008). Conclusions: Entertainment Education may be helpful in shifting health norms in the context of Fiji, alongside other health promotion measures.

Purpose This study aims to investigate the role of the visual arts for communicating climate change in the context of the Pacific islands, through the perspectives of artists and climate change practitioners. Design/methodology/approach As part of an “Eco Arts” project carried out in Fiji, semi-structured research interviews were undertaken with artists and climate change practitioners. Findings Participants’ motivations to produce art reflected their personal concerns about, and experiences of, climate change. There was an intention to use art-based approaches to raise awareness and promote action on climate change. The artwork produced drew on metaphors and storytelling to convey future climate impacts and aspects of climate change relevant to Fijian and Pacific communities. Research limitations/implications The study reports the perspectives of participants and discusses the potential uses of arts communication. Conclusions cannot be drawn from the findings regarding the effectiveness of specific artwork or of arts communication as a general approach. Practical implications The research offers suggestions for the inclusion of creative approaches to climate change communication within education and vocational training. A consideration of the perspectives of artist–practitioners has implications for the design and conduct of climate change communication. Social implications The involvement of artist–practitioners in the communication of climate change offers the potential for novel discussions and interpretations of climate change with individuals and within communities, which complement more formal or scientific communication. Originality/value The present study identifies the motivations and objectives of artist–practitioners involved in climate change communication. The authors highlight the role of personal experience and their use of artistic concepts and creative considerations pertinent to the geography and culture of the Pacific region.

Purpose Drawing on qualitative fieldwork on a remote outer island in Fiji, this paper aims to address a shortcoming in the literature on climate adaptation in the Pacific. Internationally community-based adaptation (CBA) is recognised as a promising approach to help vulnerable populations adjust to climate change. However, with pilot projects in their infancy documented experience for Pacific Islands remains scarce. This limits the ability of the region – faced with persisting development challenges and predicted significant climate impacts – to learn from and build on previous experiences and develop robust responses to climate change. Design/methodology/approach By using a community-based initiative in response to environmental challenges and unsustainable development as a proxy, the paper interrogates the potential usefulness of the CBA framework for the Pacific and identifies potential strengths and weaknesses. Sketching out the process and its outcomes, it shows how the initiative has resulted in a diversity of strategies, ranging from pollution control measures, to improved governance of resources and community participation in decision making, to livelihood and income diversification. Findings Findings indicate that CBA could have a lot of potential for building more resilient communities in the face of climate change and other pressures associated with modernising Pacific societies. However, to be effective, interventions should pay attention to people’s development aspirations; immediate economic, social and environmental benefits; dynamics of village governance, social rules and protocols; and traditional forms of knowledge that can inform sustainable solutions. Originality/value The conclusions provide a reflection on the CBA framework in general and make concrete suggestions for practitioners on how the framework could be usefully implemented in the Pacific context.

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

This article discusses the evolving role of mental health counseling in Fiji in the context of current social and cultural changes. Although counseling traditionally has been reserved for cultural elders and the clergy, the term counselor is being redefined, due to Western influences, to include persons who are formally educated and trained to provide mental health services. Contemporary issues such as changing gender roles, violence, and suicide are discussed as forces that are influencing the need for trained mental health counselors. This article discusses the current status of educating and credentialing counselors in Fiji and emphasizes counselor education that stresses methods suited to the cultural characteristics of persons in the region.

A historical review of suicide in Fiji shows that rates for people of Indian descent have always been higher than those of other groups, yet until now this phenomenon has attracted little official or public attention. Recent changes in the incidence and methods of suicide have led to the introduction of some preventive measures, but the emphasis has been on eliminating some of the methods rather than the reasons for suicide. The continuing high incidence of suicide by hanging involving some sectors of society appears to have been overlooked. Possible causes of this apparent lack of interest are examined, such as the low status historically of Indian immigrants and concepts held about them by other groups in Fiji, and the ‘invisibility’ of groups of people such as rural women and the aged.

Today the spotlights are over the problem of socio-economic inequalities. More people are having close attention to this phenomenon in the world and in Turkey. Because the economic transformation experienced in the last forty years triggers socio-economic inequalities to a great extent and creates different manifestations of the subject. Thus, the problem of socio-economic inequalities is subject to new research from different dimensions. Evaluation that monitoring inequalities through numerical indicators that give a general view, such as the gini coefficient, are not fully explanatory about the case. Because the gini coefficient provides a one-dimensional explanation and mostly obscures the different dimensions of the inequality. For this reason, calculations that make it possible to follow the contraction and expansion in different income groups within the country have started to be developed. This difference in assessment stems from the need to provide a framework for both the income status of different social groups and the changing social balances. This paper focuses the changes and variations in different income groups such as top 1 percent, middle income group and poor people. This paper offers a new framework for the assessment of socio-economic inequality by the analysis of the differentiation and change in these groups.

SummaryRecent changes in vital rates in Fiji suggest that the Melanesian (MF) component of the population is growing faster than the Indian (IF) component, thus reversing a long-standing demographic trend.Patterns of family building were studied in the respondent families of 302 MF and 324 IF children at school in the capital, Suva. Melanesian families were larger than IF families, even when corrected for differences in maternal age and social class. Particularly among IF families, there was a significant effect of social class on family size, higher status families having fewer children. Among all groups there was evidence of a secular trend to earlier childbearing and, less clearly, to an earlier cessation of childbearing. Among both races age-specific fertility levels were similar in younger age-groups, but older IF mothers showed significantly lower fertility.It is suggested that among IF families, who form a more urbanized and commercially/industrially oriented segment of the Fijian population, two factors may account for the reduction in fertility: (i) pressure to limit population growth in the interests of racial harmony; and (ii) economic pressure resulting in a demographic transition. The latter suggestion is supported by the fact that the greatest decrease in fertility occurs among high status families. Among MFs the reduction in fertility has been less, due probably to the absence of a ‘racial harmony’ incentive and also to a lesser economic stimulus.

Background: Disempowerment is both a cause and effect of unplanned pregnancies in young girls and women. An “Empowerment of Disadvantaged Young Mothers” program was implemented between January 2017 and March 2018 in western Viti Levu, Fiji, to improve young mothers’ knowledge of reproductive health, chance of employment, self-reliance and agency. Aim: To evaluate the outcomes of the “Empowerment of Disadvantaged Young Mothers” program implemented by the Viseisei Sai Health Centre, Lautoka, Fiji. Methods: This is a mixed method retrospective study using quantitative and qualitative data from project records. Findings: There were 89 participants in the program who resided across 22 communities. Almost 75% reported not using a contraceptive as the reason for their unplanned pregnancy. Analysis of pre- and post-program assessment found increases in the number of mothers employed (5.6% vs 27.3%; p=<0.001), registered with National Employment Centre (14.7% vs 47%; p=0.002) and accessing a Pap smear (27.3% vs 60.6%; p=0.003). A third of the participants described feeling “motivated”, “empowered”, “inspired” or “increased confidence” to achieve their original career or educational goals as a result of attending the training. Most reported that the workshops had changed their perspective and given them new hope for their future, with a “reduced sense of isolation” in finding a support network. Conclusion: This empowerment project made substantial increases in the rates of employment and uptake of reproductive health and support services amongst the young mothers, as well as an overall decrease in sense of isolation and improvement in social wellbeing. They felt more “empowered” and “motivated” to make positive changes in their lives to enhance their financial independence and improve quality of life for themselves and their children.

Fiji has endured four coups in the past 22 years. On 10 April 2009, President Ratu Josefa Iloilo suspended the Constitution, sacked the judiciary, postponed any general election until 2014 and appointed himself as head of state. He reinstated 2006 coup leader Commodore Voreqe Bainimarama as interim Prime Minister, who in turn reappointed his cabinet in defiance of international condemnation. A censorship crackdown on the media and civil society followed. The author is a media educator and journalist who worked for a total of 11 years at the University of the South Pacific, including experiencing both the 2000 and the 2006 coups. He later returned to Fiji as social media educator for the National Council for Building a Better Fiji (NCBBF). The Council was critical of the media during the period it developed a draft of the People’s Charter. It recommended changes to the law to establish a Media Tribunal, which was also planned to encourage qualified local personnel for editorial, subeditorial and publisher positions; provide a wide diversity of local programmes for television media and develop community radio and community television through a media tax. While the People’s Charter was seen as a necessary and constructive contribution to the future of Fiji, the leadership of Bainimarama was questioned after the repeal of the constitution. This article, opening with the author’s open letter to Bainimarama after the Easter putsch, offers reflections from a coup diary.

<p class="Normal1">I argue that group identity may be used to address fundamental anthropological concepts that are critical for understanding Pacific Island peoples and their cultures from a long-term perspective. Specifically, I explore foodways as a locus of archaeological material culture through the theoretical lens of materiality. I examine archaeological and ethnographic data that illuminate foodways in the Fiji Islands. The archaeological information derives from four islands and a variety of coastal sites across the Fiji archipelago. I illustrate that in both the past and present food, zooarchaeological remains, and associated material culture may be used to understand social changes and identity as expressed in eating behaviors and patterns in archaeological fauna. By using materiality and a broad comparative frame of reference archaeologists may better understand what it means to be Fijian.</p>

Through ‘official statistics’, academic and donor interpretations as well as the eyes of Suva residents, this paper presents an overview and case study of twenty years of growing poverty and hardship in the contemporary Pacific. Focusing on the past two decades, the paper notes how much, and yet so little, has changed for those attempting to make a living in the rapidly developing towns and cities. Changing interpretations of poverty and hardship are presented, moving from the ‘no such thing’ view, to simplification, and finally to an understanding that Pacific island countries, especially Fiji, are no longer an ‘extension’ of Australia and New Zealand, but independent nations actively trying to find solutions to their issues of economic, social and political hardship whilst facing challenges to traditional institutions and networks. Fiji is in some respects a very particular case as almost half of the population has limited access to secure land, but the very nature of that vulnerability to hardship and poverty holds useful lessons for wider analysis.

This research investigates employee voice behavior (EVB) as a behavioral consequence of perceived insider status (PIS) through felt obligation behavior. Based on social identity theory, this research postulates that when employees realize that they are an insider, they tend to see themselves as a citizen of an organization and proactively engage in voice behavior. In order to evaluate this relationship, we collected 983 self-completed surveys from participants of public organizations in Fiji. The findings show that as insiders, employees unbegrudgingly engage in voice behavior when trying to provide corrective changes. This relationship was also partially mediated by felt obligation behavior (FOB). Interestingly, this study is the first one to use social identity theory to explain how employees form close attachment to the organizations they work for, driving greater feelings of belongingness and altering their behavior to engage in voice behavior. Therefore, we find social identity theory to be very relevant in explaining the relationship between PIS and EVB through FOB. This makes a significant contribution to the social identity theory. Finally, the current study offers practical implications, limitations, and further research directions.

The era 90‘s saw very significant policy changes introduced in the sphere of financial sector, foreign trade, public sector and social sector. The year 1991 witnessed the process of liberalization and globalization that hit the Indian economy and pushed our country to break open the ―Inward Looking‖ policy when the emphasis was accorded to protectionism and import substitution. Since 1991, India has proved to be a key player in the world. Ours country interaction has increased with many economies ties, political harmony, tourism trade and services more significantly in the area of investment. The present study was conducted by me with the aim to understand the impact of FDI and FII on Indian Stock Market (BSE and Nifty) during the recession period. It was found from the study that FDI had a significant influence on the Indian Stock market during recession while FII negatively influenced the Indian Stock Market.

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الملخص هدفت هذه الدراسة إلى اكتشاف الكلمات ذات أصل عربي في معجم Kamus Bahsasa Indonesia-Minangkabau من حرف A إلى M، وذلك بناء على أن بين اللغتين االمينانجكباوية والعربية علاقة قوية منذ دخول الإسلام في أرض مينانج؛ إذ الإسلام يحمل معه ثقافته ما لايوجد في اللغة المينانجكباوية، فاضطر المينانجيين الذين اعتنقوا الإسلام إلى أخذ بعض الألفاظ العربية لحاجة اتصالية ودينية وسياسية واقتصادية واجتماعية، وهدفت الدراسة إلى معرفة تغير نطق الكلمات العربية ومعناها بعد دخولها إلى اللغة المينانجكباوية، كما هدفت إلى محاولة الاستفادة منها في تعليم اللغة العربية للمينانجيين. واعتمد الباحث في إنجاز هذه الدراسة على المنهج الوصفي التحليلي الذي يصف وصفا دقيقا لموضوع الدراسة، وذلك من خلال المقارنة بين اللغتين اللغة العربية واللغة المينانجكباوية بالاعتماد على المعجم العربي و المعجم Kamus Bahasa Indonesia-Minangkabau ،ثم وصف تلك الكلمات وتحليلها، ووضع هذه الكلمات في نماذج عدة من الاستفادة في تعليم اللغة العربية للمينانجيين. الكلمات المفتاحية: الكلمات المينانجكباوية، معجم، أصل عربي. Abstract The goal of the study is to reveal the borrowed minangkabau words from arabic in Kamus Bahasa Indonesia-minangkabau from letter A to letter M, it is considered based on the relationship between minangkabau and arabic is very closely since islam come to minangkabau land because Islam brings a culture that is not found in the Minangkabau land, so the people of Minangkabau are forced to absorb some of the foreign languages ( Arabic) to communicate, for religious,political, economic,and social needs. This study also intend to find out the changes in the pronunciation and meaning of words that occur in the words of borrowed Minangkabau derived from arabic, also trying to aplly it in teaching arabic for minangkabau.In this study, the researcher used an analytical description method that describes the subject of a proper study by comparing the two languages of the arabic and minangkabau language by referring to Arabic dictionary the minangkabau language dictinary, then describing and analyzing the words, researcher also trying to apply these words in teaching of Arabic for the people of Minangkabau.

The photography of the Argentinian photographer Francisco ‘Tito’ Caula tracked some of the key social and physical changes that Caracas underwent during the middle decades of the twentieth century. This period saw the country transition from dictatorship to democracy. Caula’s advertising photographs together with his images of spectacular spaces and buildings such as the Sabana Grande and the Centro Simón Bolívar presented Caracas as a mecca of mid-century ‘petro-modernity’ (LeMenager 2014). In contrast to late nineteenth- and early-twentieth-century modernity, which was predominantly European in influence, Caraqueño modernity at mid-century was more cosmopolitan, taking particular inspiration from the United States. Caula’s photographs speak to the process of Americanization, defined as the adoption of North American cultural products, urban forms and patterns of living that Venezuela underwent during the years Caula spent in the country. Venezuela witnessed an economic boom in the 1960s and 70s, which was fuelled by the US acquisition of Venezuelan oil. In Venezuela, the boom facilitated the growth of a consumer society as well as the development of such quintessentially North American urban forms as freeways, shopping malls, drive-in movie theatres, suburbs and skyscrapers. It was also accompanied by the adoption of violent security tactics by the state’s security apparatus and the political marginalization of the radical left. Given that Caula held left-wing views, it is perhaps surprising that his photographs (at least those that have been published) do not explore the tensions at the heart of the Pacto de Punto Fijo, instituted to ensure that the transition from dictatorship to democracy would hold following elections in 1958. The celebration of North American influence within Caula’s photographs puts them in dialogue with critical perspectives that have seen US cultural influence rather more negatively. Moreover, their celebration of prosperity and their presentation of Caracas as an exciting city means that, for some, they have taken on a nostalgic hue.

Tempo e espaço são categorias que se transformam no curso histórico da humanidade. Têm a ver comas transformações sociais decorrentes das modificações experimentadas nos diferentes modos de produção. Nacontemporaneidade, marcada pelas relações de produção erigidas e coordenadas pelo capital, como se dão asvivências temporais e espaciais nas relações sociais? Este artigo tem como objetivo fazer um estudo exploratóriosobre a evolução dos modos de produção e as implicações da aceleração tempo-espaço nas relações de produção.Trata-se de um estudo descritivo e analítico de cunho bibliográfico, baseado nos pressupostos do materialismohistórico e dialético. O fenômeno da aceleração tempo-espaço contribui para o enfraquecimento da identidadecultural, ou seja, no esmaecimento da identificação com o lugar em que se nasceu e se criou, pois o espaço nãopode ser mais definido como fixo e a mudança do tempo faz com que as pessoas tenham acesso a outros lugares.Palavras-chave: Modo de Produção. Aceleração Tempo-Espaço. Relações de Produção. THE IMPACT OF THE TIME-SPACE ACCELERATION IN THE RELATIONS OFPRODUCTIONAbstract: Time and space are categories that are transformed in the historical course of humanity. This is relatedto the social transformations caused by the changes experienced in different modes of production. In contemporaneity,marked by production relations constructed and coordinated by the capital, how are the temporal and spatialexperiences in social relationships? This article aims to make an exploratory study about the modes of productionevolution and the implications of the acceleration time-space in the relations of production. It is a descriptive andanalytical study of bibliographic nature, based on assumptions of dialectical and historical materialism. The phenomenonof the acceleration in time-space contributes to the weakening of cultural identity, which means the fading ofidentification with the place where one was born and raised, because space can no longer be defined as fixed, andthe shift of time makes people have access to other places.Keywords: Mode of production. Acceleration in time-space. Relations of production. EL IMPACTO DE LA ACELERACIÓN TIEMPO-ESPACIO EN LAS RELACIONESDE PRODUCCIÓNResumen: Tiempo y espacio son categorías que cambian en el curso de la historia de la humanidad. Están relacionadascon las transformaciones sociales que surgen de los cambios experimentados en los diferentes modosde producción. En la contemporaneidad, marcada por las relaciones de producción coordinadas por el capital,como son las experiencias temporales y espaciales en las relaciones sociales? Este trabajo de investigación tienecomo objetivo hacer un estudio exploratorio sobre la evolución de los modos de producción y las implicaciones deaceleración del espacio-tiempo en las relaciones de producción. Se trata de un estudio descriptivo y analítico decarácter bibliográfico, basado en fundamentos del materialismo dialéctico e histórico. El fenómeno de la aceleracióndel tiempo-espacio contribuye al debilitamiento de la identidad cultural, es decir, el desvanecimiento de la identificacióncon el lugar donde nació y se crió, ya que el espacio no puede ser definido como fijo, y el cambio de marcasde tiempo que la gente tenga acceso a otros lugares.Palabras clave: Mode of production. Acceleration in time-space. Relations of production.

With over 3.5 billion people currently residing in major cities around the world, the issue of urban mobility is a current issue and is particularly important in European countries where over 75% of the population is concentrated in urban areas. Even today, many of the daily journeys depend on cars and other private motorized vehicles, with a strong impact in terms of air pollution, noise and climate change as in the European Union transport is responsible for a quarter of greenhouse gas emissions. Reducing private transport and making urban transport systems greener and more efficient therefore has important benefits: for the health, climate and prosperity of cities. New models of transport and urban accessibility, increasingly oriented towards environmental sustainability, must therefore be adopted; the choice of the transport solution must be made in relation to not only technical but also economic, social and environmental feasibility. Taking a cue from the Call issued in 2018 by the Ministry of Infrastructure and Transport for the selection of urban mobility proposals that can access the economic resources intended for the enhancement and implementation of rapid mass transport systems provided for by Law no. 232/2016, this contribution deals with the evaluation of three transport proposals hypothesized for the connection between the city center of Genoa (Brignole station) and the district of Prato, along the Bisagno Valley, developed according to the indications contained in the Urban Mobility Plan of the Municipality. In particular, a Cost-Benefit Analysis (CBA) is developed according to the indications given in the Notice and in the Guidelines of the Ministry of Infrastructure and Transport for the evaluation of investments in public works. The objective is to verify the applicability of the CBA tool for assessing the economic and financial sustainability of the solutions analyzed - also in relation to the indications given in the legislation, the transport scenarios configured and the reliability of the results obtained, for the the choice of the transport solution to be adopted. Con oltre 3,5 miliardi di persone che risiedono attualmente nelle grandi città del mondo, il tema della mobilità urbana è una questione attuale ed è particolarmente importante nei paesi europei dove nelle aree urbane si concentra oltre il 75% della popolazione. Ancora oggi, molti degli spostamenti quotidiani dipendono dalle auto e da altri veicoli motorizzati privati, con un forte impatto in termini di inquinamento atmosferico, sonoro e sul cambiamento climatico visto che nell’Unione europea i trasporti sono responsabili di un quarto delle emissioni di gas serra. Ridurre il trasporto privato e rendere i sistemi di trasporto urbani più ecologici e più efficienti presenta quindi dei vantaggi importanti: per la salute, il clima e la prosperità delle città. Nuovi modelli di trasporto e di accessibilità urbana, sempre più orientati verso la sostenibilità ambientale, devono quindi essere adottati; la scelta della soluzione trasportistica deve essere fatta in relazione alla fattibilità non solo tecnica ma anche economica, sociale ed ambientale. Prendendo spunto dal Bando emesso nel 2018 dal Ministero delle Infrastrutture e dei Trasporti per la selezione delle proposte di mobilità urbana che possono accedere alle risorse economiche destinate al potenziamento e alla realizzazione di sistemi di trasporto rapido di massa previste dalla Legge n. 232/2016, il presente contributo tratta della valutazione di tre proposte trasportistiche ipotizzate per il collegamento tra il centro della città di Genova (Stazione Brignole) e il quartiere di Prato, lungo la Val Bisagno, sviluppate secondo le indicazioni contenute nel Piano Urbano di Mobilità del Comune. In particolare è sviluppata l’Analisi Costi-Benefici (ACB) secondo le indicazioni riportate nel Bando e nelle Linee Guida del Ministero delle Infrastrutture e Trasporti per la valutazione degli investimenti in opere pubbliche. L’obiettivo è quello di verificare l’applicabilità dello strumento dell’ACB per la valutazione della sostenibilità economica e finanziaria delle soluzioni analizzate anche in relazione alle indicazioni riportate nella normativa, agli scenari trasportistici configurati e all’attendibilità dei risultati ottenuti, ai fini della scelta della soluzione trasportistica da adottare.

Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. Acknowledgements We want to acknowledge our GCSL cohort of school leaders who have supported us in the development of Kanne Lobal as a conceptual framework. A huge kommol tata to our friends: Joana, Rosana, Loretta, Jellan, Alvin, Ellice, Rolando, Stephen, and Alan. References Benson, C. (2002). Preface. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (p. iv). Suva, Fiji: University of the South Pacific, Institute of Education. Bessarab, D., Ng’andu, B. (2010). Yarning about yarning as a legitimate method in indigenous research. International Journal of Critical Indigenous Studies, 3(1), 37-50. Fa’avae, D., Jones, A., & Manu’atu, L. (2016). Talanoa’i ‘a e talanoa - talking about talanoa: Some dilemmas of a novice researcher. AlterNative: An Indigenous Journal of Indigenous Peoples,12(2),138-150. Heine, H. C. (2002). A Marshall Islands perspective. In F. Pene, A. M. Taufe’ulungaki, & C. 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The main goal of this paper is to briefly discuss possible approaches between some concepts proposed by the Bakhtinian circle and some guidelines for language and reading teaching in official educational documents of Elementary School final grades. The choice of this school level is due to the fact that it is a moment of transition, between the listening of texts (common habit in the first school years), and the autonomous reading, which should be established already at this stage and make the reader proficient, understood as the one who reads, and establishes meaning for the various discursive genres that circulate in our society, especially the genres of the literary sphere, always more distant from the reality of most people. In the guidelines for the teaching of these practices in school, conceived as a concrete place of social and verbal interaction, it is necessary to re?ect on what place occupies the interlocution, before the ideal of provoking relations between readers and discursive genres in school environment and dialogism, in the process in which the text becomes discourse, the reader “leaves” the passive condition, and becomes also the author of speeches. The change from the state of listening to texts to the reading and production of texts is permeated by constraints that make this process of appropriation troublesome, re?ect the impasses between the studies about the act of reading and reading itself, and the appropriation of these by the professionals of the education.ResumoO objetivo deste trabalho é discutir brevemente sobre as aproximações possíveis entre alguns conceitos propostos pelo círculo bakhtiniano e algumas orientações para ensino de linguagem e leitura nos documentos oficiais de educação dos anos finais do ensino fundamental. A escolha desse nível escolar dá-se pelo fato de ser um momento de transição, entre a escuta de textos (hábito comum nos primeiros anos escolares) e a leitura autônoma, a qual deveria se estabelecer já nesta etapa e tornar o leitor proficiente, entendido como aquele que lê, e estabelece sentido para os diversos gêneros discursivos que circulam em nossa sociedade, especialmente os gêneros da esfera literária, sempre mais distantes da realidade da maioria das pessoas. Nas orientações para o ensino dessas práticas na escola, concebidas como lugar concreto de interação social, e verbal, convém re?etir sobre que lugar ocupa a interlocução, diante do ideal de suscitar relações entre leitores e gêneros discursivos em ambiente escolar e o dialogismo, no processo em que o texto se torna discurso, o leitor “sai” da condição passiva, e passa a ser também autor de discursos. A mudança do estado de escuta de textos para o de leitura e produção de textos é perpassada por condicionamentos que tornam este processo de apropriação conturbado, re?etem os impasses entre os estudos acerca do ato de ler e da leitura, e a apropriação destes pelos profissionais da educação.ResumenEl objetivo de este trabajo es discutir brevemente sobre las aproximaciones posibles entre algunos conceptos propuestos por el círculo bakhtiniano y algunas orientaciones para enseñanza de lenguaje y lectura en los documentos oficiales de educación de los años finales de la enseñanza fundamental. La elección de ese nivel escolar se dá por el hecho de ser un momento de transición, entre la escucha de textos (hábito común en los primeros años escolares), y la lectura autónoma, la cual debería establecerse ya en esta etapa y convertirse en el lector proficiente, entendido como aquel que lee, y establece sentido para los diversos géneros discursivos que circulan en nuestra sociedad, especialmente los géneros de la esfera literaria, siempre más distantes de la realidad de la mayoría de las personas. En las orientaciones para la enseñanza de estas prácticas en la escuela, concebidas como lugar concreto de interacción social, y verbal, conviene re?exionar sobre qué lugar ocupa la interlocución, ante el ideal de suscitar relaciones entre lectores y géneros discursivos en ambiente escolar y el dialogismo, en el proceso En el que el texto se convierte en discurso, el lector “sale” de la condición pasiva, y pasa a ser también autor de discursos. El cambio del estado de escucha de textos para el de lectura y producción de textos es atravesado por condicionamientos que hacen este proceso de apropiación conturbado, re?ejan los impasses entre los estudios acerca del acto de leer y de la lectura, y la apropiación de éstos por los profesionales de la comunicación Educación.Keywords: Language, Dialogism, Reading practices.Palavras-chave: Linguagem, Dialogismo, Práticas de leitura.Palabras claves: Lenguaje, Dialogismo, Prácticas de lectura.ReferencesAMORIN, M. O pesquisador e seu outro: Bakhtin nas ciências humanas. São Paulo: Musa Editora, 2004.BAKHTIN, M. M. Os gêneros do discurso. Organização, tradução, posfácio e notas de Paulo Bezerra. Notas a edição russa de Serguei Botcharov. 1.ed. – São Paulo: Editora 34, 2016, 176p. BAKHTIN, M. M. Para uma filosofia do ato responsável. Tradução aos cuidados de Valdemir Miotello & Carlos Alberto Faraco. São Carlos: Pedro & João Editores, 2010. 160p.BAKHTIN, M. M. Problemas da poética de Dostoiévski. Tradução de Paulo Bezerra. 4.ed. Rio de Janeiro: Forense Universitária, 2008.BAKHTIN, M. M./VOLOCHINOV, V. N. Marxismo e filosofia da linguagem: problemas fundamentais do método sociológico da linguagem; tradução de Michel Lahud e Yara Frateschi Vieira, com a colaboração de Lúcia Teixeira Wisnik e Carlos Henrique D. Chagas Cruz. – 12.ed. – São Paulo: Hutitec, 2006, 203p.BAKHTIN, M. M./ VOLOCHINOV, V. N. Freudismo. Tradução Paulo Bezerra. São Paulo: Martins Fontes, 2004.BITENCOURT, T. V. A leitura no contexto escolar. Revista Educação por Escrito – PUCRS, v.4, n.2, dez. 2013. p.140 – 161.BRASIL. Secretaria de Educação Fundamental. Parâmetros Curriculares Nacionais: terceiro e quarto ciclos do ensino fundamental: língua portuguesa. Secretaria de Educação Fundamental. Brasília: MEC/SEF, 1998.106 p.CHARTIER, A. M. Práticas de leitura e escrita – história e atualidade. Belo Horizonte: Ceale / Autêntica, 2007.FARACO, C. A. Linguagem & Diálogo – as ideias linguísticas do círculo de Bakhtin. São Paulo: Parábola Editorial, 2009.INDURSKY, F. A ideologia em Bakhtin e em Pêcheux: um estudo em contraponto. In: ZANDWAIS, Ana (Org.). Mikhail Bakhtin: contribuições para a filosofia da linguagem e estudos discursivos. Porto Alegre: Sagra Luzzato, 2005.SÃO PAULO (Estado) Secretaria da Educação. Currículo do Estado de São Paulo: Linguagens, códigos e suas tecnologias/Secretaria da Educação; coordenação geral. Maria Inês Fini; coordenação de área, Alice Vieira. – 2 ed. – São Paulo: SE, 2012. 260p.SAVELI, E. L. Leitura na escola: crenças e práticas de professores. In: Leitura: Teoria e Prática. Campinas/SP. V. 21, n. 40, p. 52-59, 2003.SILVA, E. T. (org.). Leitura na escola. São Paulo: Global: ALB – Associação de Leitura do Brasil, 2008. p. 99-106.SOARES, M. A escolarização da literatura infantil e juvenil. In: MARTINS, A. A.; BRANDÃO, H. M. B.; MACHADO, M. Z. V. (Org.). A escolarização da leitura literária. O jogo do livro infantil e juvenil. Belo Horizonte: Autêntica, 1999.SOLÉ, I. Estratégias de leitura. Tradução de Cláudia Schilling. 6.ed. Porto Alegre: Artmed, 1998. 194p.

e3649016The present experience report aims to describe the effects of an intervention with the theme of sexuality to promote health and prevent violence. Twenty children of both sexes, aged between 7 and 13 years, who attended the activities of a social project during school hours in a city in the interior of São Paulo, Brazil. Children were divided into two groups according to their age (07-09 years; 10-13 years). Throughout the meetings, issues related to physical changes, sexuality, and sexual abuse were developed through the reading of books, the exhibition of films and drawings. It was possible to verify changes in children's behavior related to these issues. It discusses the challenges observed in the practice of activities, seeking to problematize the issues that permeate the theme, as well as to highlight the effects of the experience for children and adolescents involved in the process.ResumoO presente relato de experiência tem como objetivo descrever os efeitos de uma intervenção com a temática de sexualidade para promoção e prevenção de saúde e violência. Participaram 20 crianças de ambos os sexos com idades entre 07 e 13 anos que frequentavam as atividades de um projeto social no contraturno escolar em um município do interior de São Paulo. As crianças foram divididas em grupos de acordo com a idade (07-09 anos; 10-13 anos). Ao longo dos encontros foram trabalhadas questões referentes às mudanças físicas, sexualidade e abuso sexual a partir da leitura de livros, exposição de filmes e desenhos. Foi possível verificar mudanças nos comportamentos das crianças relacionadas a essas questões. Discute-se sobre os desafios observados na prática das atividades, buscando problematizar as questões que permeiam a temática, assim como ressaltar os efeitos da experiência para as crianças e adolescentes envolvidos no processo.Palavras-chave: Gênero, Educação, Adolescência, Sexualidade.Keywords: Gender, Education, Adolescence, Sexuality.ReferencesANDRY, Andrew C.; SCHEPP, Steven. De onde vêm os bebês. In: De onde vêm os bebês. 1988.ARCARI, C. Pipo e Fifi: Prevenção de violência sexual na infância. São Paulo, SP. 2013.BALISCEI, J. P.; CALSA, G. C.; JORDÃO, V. H. O Homem-Malbec e a construção visual da masculinidade. TEXTURA-Revista de Educação e Letras, v. 18, n. 37, 2016.BORGES, M. V. Um mal-estar na educação: uma revisão psicanalítica sobre as questões da sexualidade humana e como a educação se imbrica neste processo. Revista FAROL, v. 8, n. 8, p. 384-397, 2019.BRANCALEONI, A. P. L.; DE OLIVEIRA, R. R. Silêncio! Não desperte os inocentes: sexualidade, gênero e educação sexual a partir da concepção de educadores. Revista Ibero-Americana de Estudos em Educação, v. 10, n. 6, 2016a.BRANCALEONI, A. P. L.; DE OLIVEIRA, R. R. Educação sexual na promoção do respeito à diversidade sexual e de gênero. Revista ELO–Diálogos em Extensão, v. 5, n. 2, 2016b.BRASIL. Ministério da Mulher, da Família e dos Direitos Humanos. Dados de violência sexual contra crianças e adolescentes. Disponível em https://www.gov.br/mdh/pt-br/assuntos/noticias/2020-2/maio/ministerio-divulga-dados-de-violencia-sexual-contra-criancas-e-adolescentes Acesso em 03.09.2020.BRASIL. Ministério da Saúde. Secretaria de Atenção à Saúde. Departamento de Ações Programáticas e Estratégicas. Área Técnica de Saúde de Adolescente e Jovem. Caderneta de Saúde do Adolescente (MENINA). Brasília: Editora do Ministério da Saúde; 2013.BRASIL. Ministério da Saúde. Secretaria de Atenção à Saúde. Departamento de Ações Programáticas e Estratégicas. Área Técnica de Saúde de Adolescente e Jovem. Caderneta de Saúde do Adolescente (MENINO). Brasília: Editora do Ministério da Saúde; 2013.BRASIL. Ministério da Saúde. 20 anos de pesquisas sobre aborto no Brasil. Brasília: Ministério da Saúde, 2009.BRASIL. Ministério do Planejamento. Agenda 2030. ODS – Metas Nacionais dos Objetivos de Desenvolvimento Sustentável. Metas Brasileiras. Brasília: Ministério do Planejamento; 2018.BRÊTAS, J. R.; SILVA, C. V. Orientação sexual para adolescentes: relato de experiência. Acta Paulista de Enfermagem, v. 18, n. 3, p. 326-333, 2005.BRINO, R. F.; WILLIAMS, L. C. D. A. Concepções da professora acerca do abuso sexual infantil. Cadernos de Pesquisa, n. 119, p. 113-128, 2003.CARDOSO, F. L. O conceito de orientação sexual na encruzilhada entre sexo, gênero e motricidade. Revista Interamericana de Psicologia/Interamerican Journal of Psychology, 2008.CERQUEIRA-SANTOS, E.; BOURNE, J. 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Aunque la arqueología de Al-Andalus no se constituyó como disciplina propia hasta hace unos cuarenta años, el interés hacia las fortalezas llamadas por entonces “hispano-musulmanas” se manifestó mucho antes, centrado esencialmente en los aspectos arquitectónicos y de poliorcética. Más recientemente, la aproximación al proceso de la fortificación medieval se ha ido diversificando. No son pocos los trabajos que buscan en él unas respuestas a preguntas más ambiciosas, relativas a la organización de la sociedad campesina, a las estructuras de poblamiento y a la ordenación del territorio, o a las formas adoptadas por el control estatal.Después de unas breves observaciones introductorias sobre el cambio metodológico experimentado a finales de los años 1970, el artículo hace hincapié en la polisemia de los términos árabes referidos a la arquitectura defensiva. A continuación, se centra en las polémicas surgidas a propósito de uno de estos términos, el ḥiṣn (en el ámbito rural) y en las hipótesis avanzadas al respecto. Finalmente, plantea la cuestión de la existencia en al-Andalus de graneros colectivos fortificados y de ribāṭ-s, estructuras mejor documentadas en África del Norte. Palabras claves: fortificación, estructura social islámica, ordenación del espacioTopónimos: al-AndalusPeriodo: siglos VIII-XV ABSTRACTUntil about forty years ago, the archeology of al-Andalus was not regarded as a discipline in itself. However, interest in the so-called “Moorish” fortresses had been expressed much earlier, focused primarily on architectural and polyorcetic aspects. More recently, the approach to the process of medieval fortification has become more diverse: today many scholars seek within it answers to more ambitious questions, related to the organization of peasant society, settlement structures, land-use planning, or formulae of state control.After some preliminary remarks on the methodological change that occurred in the late 1970s, this paper emphasizes the polysemy of Arabic terms referring to defensive architecture. It then focuses on the debates that arose with regard to one of these terms, the ḥiṣn (in rural areas), and on the hypotheses proposed in this respect. Finally, the paper raises the question of the existence in al-Andalus of ribāṭ-s and fortified collective granaries, structures long considered to be specific to North Africa. Keywords: fortification, Islamic social structure, spatial planningPlace names: al-AndalusPeriod: 8th-15th centuries REFERENCIASAcién Almansa, M. 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People, communities, and regions around the world are being pushed to adapt as climate-related risks increase. Within both policy and academic literature, the planned relocation of communities is often viewed as an adaptation option of last resort, given that it can lead to losses including attachment to place, place-based cultural practices, and identity. To date, however, few empirical studies have investigated the diverse and context-specific reasons for community reluctance to relocate. This study aimed to examine the motivations behind people's decisions to remain in locations at risk from climate change. Drawing on ethnographic data from fieldwork undertaken in 2021 in Serua Island, Fiji, this study shows how the concept of Vanua, a Fijian term that refers to the natural environment, social bonds and kinship ties, ways of being, spirituality, and stewardship, is used by Indigenous people to resist climate-driven relocation. Through exploring local decision-making, this study contributes to the small body of research on voluntary immobility in the context of climate change. This research also contributes to academic discussions on “decolonizing climate change” from a Pacific perspective while offering a strong empirical basis for critically addressing climate mobility scholarship through Indigenous narratives, values, and worldviews. We highlight that policy and practice must better integrate local understandings of voluntary immobility to avoid potential maladaptation and loss and damage to culture, livelihoods, and social networks. This can help develop more appropriate adaptation strategies for communities in Fiji and beyond as people move, but also resist mobility, in a warming world.

Non-technical summary The Sustainable Development Goals (SDGs) provide an integrated and ambitious roadmap for sustainable development by 2030. National implementation will be crucial and there is an urgent need to understand the scale and pace of transformations to achieve the goals. There is also concern that achieving socio-economic objectives will undermine longer-term environmental sustainability. This study uses modelling to explore how different policy and investment settings can enable the necessary transformations, adopting Fiji as a use-case. Modest investment over the coming decade can deliver improved performance. However, far more ambitious actions are needed to accelerate progress while managing long-term trade-offs with environmental objectives. Technical summary This paper presents the results from a national scenario modelling study for Fiji with broader relevance for other countries seeking to achieve the SDGs. We develop and simulate a business-as-usual and six alternative future scenarios using the integrated (iSDG-Fiji) system dynamics model and evaluate their performance on the SDGs in 2030 and global planetary boundaries (PBs) and the ‘safe and just space’ (SJS) framework in 2050. Modest investment over the coming decade through a ‘sustainability transition’ scenario accelerates SDG progress from 40% to 70% by 2030 but fails to meet all SJS thresholds. Greatly scaling up investment and ambition through an SDG transformation scenario highlights possibilities for Fiji to accelerate progress to 83% by 2030 while improving SJS performance. The scale of investment is highly ambitious and could not be delivered without scaled-up international support, but despite this investment progress still falls short. The analysis highlights where key trade-offs remain as well as options to address these, however closing the gap to 100% achievement will prove very challenging. The approach and findings are relevant to other countries with similar characteristics to increase the understanding of the transformations needed to achieve the SDGs within PBs in different country contexts. Social media summary How can countries accelerate progress on the SDGs by 2030 while ensuring longer-term coherence with climate and sustainability thresholds?