Mongolia’s Darhad Valley and regions of Montana can be considered bioregions. A bioregion “encompasses landscapes, natural processes and human elements as equal parts of a whole” (BioRegions.org). Indigenous people live within both regions, and they respectively consider holistic interactions between landscapes, natural processes and humans. Both are faced with change related to developmental pursuits and globalism. Understanding and documenting language and mode of expression is an important way for community members to recognize the value of place and tradition, and how these things are
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Kendra Teague
resourceresearchProfessional Development, Conferences, and Networks
Scientists for whom English is not their first language report disadvantages with academic communication internationally. This case study explores preliminary evidence from non-Anglophone scientists in an Australian research organisation, where English is the first language. While the authors identified similarities with previous research, they found that scientists from non-Anglophone language backgrounds are limited by more than their level of linguistic proficiency in English. Academic science communication may be underpinned by perceptions of identity that are defined by the Anglocentric
Roots of Wisdom (also known as Generations of Knowledge; NSF-DRL #1010559) is a project funded by the National Science Foundation that aims to engage Native and non-Native youth (ages 11-14) and their families in Traditional Ecological Knowledge (TEK) and western science within culturally relevant contexts that present both worldviews as valuable, complementary ways of knowing, understanding, and caring for the natural world. The Oregon Museum of Science and Industry (OMSI) and its partner organizations, The Indigenous Education Institute (IEI), The National Museum of the American Indian (NMAI
Roots of Wisdom (also known as Generations of Knowledge) is a 5-year project funded by the National Science Foundation (NSF-DRL #1010559) in support of a cross-cultural reciprocal collaboration to develop a traveling exhibit, banner exhibit, and education resources that bring together Traditional Ecological Knowledge (TEK) and western science. The summative evaluation for public audience impacts was conducted by the Lifelong Learning Group (COSI, Columbus, OH), in collaboration with Native Pathways (Laguna, NM).
There is broad consensus in the international scientific community that the world is facing a biodiversity crisis — the accelerated loss of life on Earth brought about by human activity. Threats to biodiversity have been variously classified by different authors (Diamond 1989, Laverty and Sterling 2004, Brook et al. 2008), but typically include ecosystem loss and fragmentation, unsustainable use, invasive species, pollution, and climate change. Across the globe, traditional and indigenous cultures are affected by many of the same threats affecting biological diversity, including the
This review of literature summarizes findings from current research on the development of empathy in childhood, and implications for developing zoo and aquarium programs that can strengthen children's sense of empathy. Key practices include: intentional framing of conversations about animals, modeling empathy - and providing opportunities for children to practice it, offering opportunities for direct interaction with animals, building children's understanding of the similarities and differences between the needs of humans and of other animals, and activating children's imagination to help them
Three accredited zoos and aquariums in the Pacific Northwest are collaborating on a project aimed at developing tools to assess program effectiveness in encouraging children's empathy towards animals. This short briefing paper outlines the team's initial work to 1) gain a shared understanding and definition of the construct (empathy towards animals) and how it develops during childhood, and 2) review existing research on the link between empathy and beneficial action towards wildlife, and 3) summarize research findings on best practices towards encouraging empathy.
In a brief text written in 1990, Gilles Deleuze took his friend Michel Foucault’s work as a starting point and spoke of new forces at work in society. The great systems masterfully described by Foucault as being related to “discipline” (family, factory, psychiatric hospital, prison, school), were all going through a crisis. On the other hand, the reforms advocated by ministers throughout the world (labour, welfare, education and health reforms) were nothing but ways to protract their anguish. Deleuze named “control society” the emerging configuration.
The letter compares and contrasts thinking about making science accessible and relevant to children in science centres and museums with thinking about communication in social history museums.
To observe art and science in interaction offered a great opportunity for me as cultural anthropologist to learn about the production of climate knowledge. Like ethnographers, artists entered the world of science, observed climate scientists and participated in their daily routines. They dissected elements of the scientific process and focused on science as a social practice. For scientists and artists, a process of “self-identification via the other” [Kramer, 1993] was set into motion. The artwork reflects this process by “mimicking” scientific procedures and by linking human sentiment and
Man, by his very nature, puts things between himself and the environment, turning the latter into a place, a space. He arranges the environment around him on multiple levels, by projecting parts of himself and shaping the frontiers and the horizons that surround, define and represent him. This was learnt a long time ago, but a trace and a memory remain in the way man acts: when mapping reality (both physical reality and the reality explored through digital means), we observe it and find a way through it by adopting behaviours that have always been similar. What has changed in this mapping is
Museums today try to increase the public’s access to their collections in a variety of ways. Visible storage is one such popular method. However, there is little research done on what the public thinks about this kind of access. This study sought to understand visitor perceptions of visible storage methods in museums. Thirty visitors were interviewed in the Multiversity Gallery at the Museum of Anthropology in Vancouver, BC. Results suggest that the majority of visitors understood the purpose of visible storage, and believe that it is very or extremely important for museums to provide access