The Role of Reflexivity in Endarkened Narrative Inquiry

An Interview with Paula Garrett-Rucks, Georgia State University

To Grunge or Not to Grunge on the Periphery? The Polish Grunge Scene of the 1990s and the Assimilation of Cultural Patterns

In the report of the 20th National Congress of the Communist Party of China, the "second integration" emphasized the contemporary significance of excellent traditional Chinese culture, highlighting the construction of an independent narrative system based on the integration of traditional Chinese culture and local cultural practices. In today’s society, China faces challenges in the dissemination of its narrative system, such as the external shaping of cultural symbols and a relatively singular form of cultural communication. The integration of culture and tourism has become a popular topic in recent years, with tourism programs serving as a window to showcase Chinese culture. Although cultural programs and tourism programs have both seen substantial development, creating a comprehensive program that effectively integrates both remains a task requiring continuous reflection from hosts. Particularly, current tourism programs face challenges like weak cultural relevance, lack of distinctive hosting styles, and hollow content. These issues present new challenges to hosts and offer great development potential for related programs. The key topic of this paper is how hosts can leverage their expertise to expand the program’s reach or enhance its content dissemination. Through research, the paper identifies innovative approaches for hosts in cultural tourism programs, summarized into three phases: tasks to be completed in the pre-production, production, and post-production stages. The analysis covers the core content, the host’s positioning, and communication methods. The proposed innovative paths provide new perspectives and ideas for more effectively disseminating Chinese cultural symbols abroad.

The integration of culture in English Language Teaching (ELT) has become increasingly important as language is recognized as a social and cultural practice. In many EFL contexts, ELT materials are predominantly oriented toward Western cultures, which may create a cultural gap between learning content and learners’ lived experiences. This study aims to examine the integration of local culture in ELT materials and explore its pedagogical significance for EFL classrooms. Employing a qualitative descriptive research design, this study analyzed selected English teaching materials through document analysis, focusing on textual, visual, and task-based representations of local culture. The data were examined to identify forms of cultural representation, pedagogical functions, and the extent to which local culture supports meaningful language learning. The findings reveal that local culture is integrated through familiar themes such as traditions, daily social practices, and local values, which enhance learners’ comprehension, engagement, and confidence in using English. However, the integration remains limited and often superficial compared to the dominance of Western cultural content. The study concludes that local culture plays a crucial role in creating culturally responsive and contextually grounded ELT materials. A more systematic and balanced incorporation of local culture is therefore recommended to support effective language learning and intercultural competence in EFL contexts.

SummaryAustralia’s diverse plants and animals evolved for tens of thousands of years with Aboriginal biocultural knowledge, land management and cultural practice. The interdependency of this biocultural knowledge and land management practice is still ecologically relevant today but is only recently being acknowledged in mainstream scientific conservation management processes and research. We present an example of cross‐cultural collaborative management of the endangered monsoon vine thickets of the Dampier Peninsula, West Kimberley, northern Australia. These vine thickets occur as a network of over 80 patches in the lee of coastal dunes on the Peninsula, and are ecologically rich (containing 25% of Peninsula plant species) and culturally important for Peninsula Aboriginal groups for food, medicine, camping, cultural ceremonies and law. Adversely affected by land‐clearing, weeds and wildfires, the vine thickets were listed as nationally endangered in 2013. The overlapping significance of the vine thickets by scientific and Aboriginal knowledge systems resulted in the formation of the Monsoon Vine Thicket Project in 2008 that aimed to document and conserve the ecosystem and its associated culture. The project has grown successfully over 13 years and has been guided by cross‐cultural collaboration principles of respect for: cultural knowledge, practices and priorities; cultural knowledge holders; and long‐term partnerships. The project has resulted in considerable outcomes in weed and fire management; seed collection, propagation and revegetation; community education; and the documentation, transfer and practice of Aboriginal biocultural knowledge. The greatest challenge for the project has been to better prioritise cultural activities, with examples provided of how this can increase benefits to both ecological conservation and cultural maintenance. The project’s strength was its cross‐cultural approach and resultant respectful and trusting relationships that allowed for project flexibility and adaptation and for the collaborative partners to learn and develop capacity. The integration of cultural and scientific knowledge and practice resulted in greater conservation outcomes for monsoon vine thickets of the Dampier Peninsula, and we believe is an important cross‐cultural model for ecosystem management elsewhere in Australia.

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

The importance of culture in learning a language is widely acknowledged even if the integration of culture into language learning and teaching materials has seen various opinions and approaches. Bearing in mind the ultimate aim of learning a language is for communication it is important materials developed for language learning consider content knowledge and linguistic knowledge. This paper discusses the impact of a supplementary reading module designed to improve communicative ability and cultural awareness with the integration of local culture. Focus group interviews were run over a three -year period with lower secondary students and English language teachers to elicit their perspectives on the value of the module and the benefits in helping to develop better communicative ability. Both teachers and students were asked similar questions about their opinions of the module, opinions about the lessons and on the use of English to teach the module. The responses matched with both claiming the module was interesting, attractive and varied in approach with a range of activities in each lesson that fostered communicative and collaborative skills. The findings imply improved cultural knowledge and awareness of local content did provide learners with ideas to harness which subsequently leads to improved communicative ability. Keywords: Language materials, communicative ability; supplementary reading programme; cultural knowledge; cultural awareness

Many Korean EFL (English as a Foreign Language) students do not have sufficient opportunity to learn cultural knowledge and information in their classrooms. EFL teachers also tend to ignore the teaching of culture. Even though culture is taught, it simply delivers "fact-only" information rather than cultural awareness by comparing native with target culture. Teaching target cultural knowledge and information should be delivered within the native cultural frame, and teaching of culture must be an integral part of teaching and learning English. For the effective integration of culture in EFL classes apart from conveying simply "fact-only" information, this research advocates the de-emphasizing cultural inequality, "English-only" instruction, linguistic-oriented instruction, and unoism stemming from a single cultural perspective. The research was guided by five questions: For each of the four independent variables (cultural inequality, "English-only" instruction, linguistic-oriented instruction, and unoism) what is the degree of the variable and its relation to integration of culture. For the dependent variable (integration of culture), what is the degree of the variable, and what is the order of priority among independent variables as affect integration of culture. The research methodology was qualitative and quantitative in design. Quantitative data was gathered from 83 Korean EFL teachers and 286 EFL students by questionnaire. Qualitative data was gathered from the free written remarks from teachers and students, interviews with 13 EFL teachers (both native and nonnative speakers), and classroom observations of the 13 EFL teachers who completed the interviews. Findings indicated that three of these independent variables (cultural inequality, "English-only" instruction, and unoism) were significantly and inversely related to integration of culture. However, EFL teachers and students in their qualitative data argued that linguistic-oriented instruction should be de-emphasized in the classrooms. Four pedagogical implications are revealed: (1) intercultural equality from the viewpoint of "currere," as an alternative to cultural inequality; (2) bilingual instruction in EFL classroom as an alternative to "English-only" instruction; (3) integration of culture and language as an alternative to linguistic-oriented instruction; and finally (4) multicultural perspectives based on the cross-cultural understanding as an alternative to unoism. Eleven basic applications are suggested: (1) globalized or localized EFL curriculum, (2) cultural instruction though comparing and contrasting the native culture with the target culture within the native cultural frame, (3) open discussion, (4) literacy, (5) teachers training programs, (6) curriculum for the cultural integration, (7) English texts, (8) creativity, (9) de-centering of the binary opposites, (10) the de-emphasis of the

This research is aimed at obtaining information related to possibility whether organizational commitment is affected by training, organization culture, and ethical practice. The data which had been analyzed by multi regression analysis after all variables had been put into principal factor analysis. In this research employees were chosen as a unit analysis and 120 samples selected randomly.The result of this study shows that organization commitment is positively affected by training, organization culture and ethical practice. Implications of organization commitment might have been effected by training, organization culture and ethical practice as a strategic leadership.DOI :https://doi.org/10.21632/irjbs.6.3.185-194Keywords: Organizational Commitment, Strategic Leadership, Training, Organizational Culture, Ethical Practice

This research is aimed at obtaining information related to possibility whether organizational commitment is affected by training, organization culture, and ethical practice. The data which had been analyzed by multi regression analysis after all variables had been put into principal factor analysis. In this research employees were chosen as a unit analysis and 120 samples selected randomly.The result of this study shows that organization commitment is positively affected by training, organization culture and ethical practice. Implications of organization commitment might have been effected by training, organization culture and ethical practice as a strategic leadership. DOI : https://doi.org/10.21632/irjbs.6.3.185-194 Keywords: Organizational Commitment, Strategic Leadership, Training, Organizational Culture, Ethical Practice

Urbanization has been a driving force behind significant social, economic, and cultural transformations in Vietnam. This paper explores the multifaceted dynamics of cultural exchange between the Kinh people, the majority ethnic group in Vietnam, and the various ethnic minorities within the country in the context of rapid urban development. As cities expand and rural populations migrate to urban centers in search of better economic opportunities, the interactions between different cultural groups intensify, leading to both opportunities and challenges. This study investigates how urbanization affects traditional customs, social norms, and cultural practices, focusing on the ways in which the Kinh and ethnic minority communities adapt, integrate, and sometimes resist these changes. Through qualitative and quantitative research methods, including interviews, surveys, and case studies, this paper provides a comprehensive analysis of the cultural convergence and divergence occurring in urban settings. It examines the role of government policies, educational initiatives, and community programs in facilitating or hindering cultural integration. The findings reveal that while urbanization fosters greater interaction and mutual understanding between different cultural groups, it also poses risks of cultural homogenization and loss of ethnic identity. The paper argues that effective cultural exchange in urban areas requires a delicate balance between preserving cultural heritage and embracing modernization. It highlights successful models of cultural preservation and integration, offering practical recommendations for policymakers, educators, and community leaders. These include promoting inclusive urban planning, supporting cultural festivals and events, and ensuring equitable access to economic and educational opportunities for all ethnic groups. Ultimately, this paper underscores the importance of recognizing and valuing cultural diversity in the urbanization process. It calls for a collaborative approach to urban development that respects and celebrates the unique cultural contributions of both the Kinh people and ethnic minorities. By fostering an environment of mutual respect and understanding, Vietnam can build more cohesive and resilient urban communities that thrive on diversity and inclusivity.

The purpose of the article is to investigate theoretical reflection to comprehend the concept of “New cultural history” to find an immanent sign of the gravity of the theories studied to cultural practices. The methodology of the research includes the general scientific principles of systematization and generalization of the problem under study, which allowed to define and scientifically substantiate theories, conceptual approaches to understanding the contents of the ideas of “New cultural history”, “cultural history” as an immanent sign of understanding of the practice. The purpose of the article necessitated the application of an axiological approach, which made it possible to identify interdisciplinary theories, particularly historical, under consideration, to reveal personalized and unanimous scientific positions. The use of the analytical method revealed the conceptual foundations for further scientific perspectives of historical and cultural knowledge. The scientific novelty consists in understanding the semantic range of concepts of “New cultural history”, “cultural history”, from the point of view of interdisciplinary theoretical approaches and positions; in outlining the historical and cultural context of the formation of the new national direction of cultural studies. The semantic nucleus of a New cultural history are characterized by its interdisciplinary character and productive interaction with various branches of socio-humanitarian knowledge, particularly historical one. Accumulating culture both in its unique sense and in a deep historical meaning, the studying and understanding of historical trends in the development of cultural practices are necessary and promising for the preservation of the national identity. Cultural practices in today’s socio-economic and political contexts are gaining ground and need to be developed and effectively utilize appropriate scientific thinking, practical interest, and support for all stakeholders in cultural transformations.

This dissertation arises out of deep concerns over how Indigenous Intellectual Property and Traditional Knowledge should be ethically accessed and used and reviews existing mechanisms of protection. It focuses on how Indigenous Intellectual Property and Traditional Knowledge should best be ethically, legislatively and legally treated in the public domain and in other public usage - and what mechanisms are required to protect it - particularly regarding Indigenous cultural expression. The dissertation argues that existing regimes of protection - such as copyright, patent, trade secrets, trademark, commercial law, and international regulation and convents - do not provide adequate protection for certain forms of Indigenous Intellectual Property and Traditional Knowledge; and that, therefore, new systems of protection need to be considered, developed and implemented. The purposes of this dissertation are: 1) to outline and establish principles in the use of Indigenous Traditional Knowledge for commercial, industrial, and other public purposes, and in cultural practice, artworks and other tangible and intangible cultural expressions; 2) to establish theoretical frameworks on Indigenous peoples' transformation of Traditional Knowledge through their cultural practice; and 3) to develop useful models and concepts to regulate the use of Traditional Knowledge by third parties in the contemporary contexts. In order to achieve these purposes, this dissertation will review the history of Indigenous and European knowledge systems and the interface between the two systems. It will also examine the development of Indigenous, national and International regulatory mechanisms and how the current discourse is evolving at these levels.

Objective: The objective of this study is to explore the role of cultural adaptation in interfaith marriages, focusing on how couples navigate religious differences, integrate cultural practices, and manage identity negotiation. Methods: This qualitative study employed semi-structured interviews with 20 participants who have been in interfaith marriages for at least three years. Participants were selected using purposive sampling to ensure diversity in cultural and religious backgrounds. Data were collected until theoretical saturation was achieved and were analyzed using NVivo software. Thematic analysis was conducted to identify key themes and subthemes related to communication strategies, religious practices, cultural integration, emotional support, and identity negotiation. Results: The analysis revealed five main themes: communication strategies, religious practices, cultural integration, emotional support, and identity negotiation. Couples employed various communication strategies such as open dialogue, conflict resolution, and non-verbal communication to bridge cultural gaps. Joint religious practices and celebrations, as well as respectful handling of dietary restrictions, were crucial in fostering mutual respect. Cultural integration was facilitated through adopting traditions, adapting attire, and engaging in social networks. Emotional support from spouses, families, and communities played a significant role in maintaining marital stability. Identity negotiation involved balancing individual and joint identities, dealing with societal perceptions, and educating others about their interfaith marriage. Conclusion: The study underscores the complex and nuanced strategies interfaith couples use to navigate cultural adaptation. Effective communication, mutual respect in religious practices, cultural integration, emotional support, and identity negotiation are critical for the success of interfaith marriages. The findings highlight the need for supportive legal frameworks and societal acceptance to facilitate the thriving of interfaith unions. This study contributes valuable insights into the broader processes of cultural adaptation and integration in a globalized world.

<p class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph; line-height: 120%; mso-pagination: none; layout-grid-mode: char; mso-layout-grid-align: none; text-autospace: none; margin: 12.0pt 0cm 6.0pt 147.4pt;"><span lang="EN-US" style="font-size: 10.0pt; mso-bidi-font-size: 11.0pt; line-height: 120%; color: black; mso-themecolor: text1; mso-ansi-language: EN-US;">This study examines the significant role of cultural integration in influencing the satisfaction levels of international students in Thai universities. The main objective is to uncover how cultural integration practices within Thai higher education institutions impact the overall satisfaction and academic experience of international students. Through a mixed-method approach, incorporating both quantitative surveys and qualitative interviews, the research captures a comprehensive view of students’ perceptions and experiences. The survey targeted a diverse group of international students across various Thai universities, aiming to assess their satisfaction levels in relation to their cultural integration experiences. Parallelly, in-depth interviews provided nuanced insights into the personal and academic implications of cultural integration for these students. The study’s findings reveal a strong correlation between effective cultural integration strategies and increased student satisfaction. Notably, it highlights how cultural empathy, inclusive campus activities, and supportive academic environments contribute significantly to positive student outcomes. Moreover, the research brings to light the pivotal role of language and communication in facilitating smoother cultural integration, suggesting that language support services are crucial for enhancing international students’ academic and social experiences. The study also identifies challenges and barriers to effective cultural integration, such as cultural shocks, social isolation, and academic adjustment issues, providing a balanced perspective on the subject. The conclusions drawn from this research underscore the importance of proactive cultural integration policies in Thai universities, suggesting that such initiatives not only enhance the satisfaction and wellbeing of international students but also enrich the educational environment for all students. The study advocates for a holistic approach to cultural integration, encompassing language support, social engagement, and academic assistance, to foster a more inclusive and supportive educational landscape.</span></p>