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As a country with a remarkable crude oil deposit, it is a dark irony that Nigeria depends on importation for its petroleum product needs. The devastating impact on Nigeria’s economy of this dependence continues to provoke polemics. Recently, the polemics dominated the text of Nigeria’s leading national newspapers. We see in the texts, manifest and latent ideological status quo thinking about the variant of science Nigerians believe might launch Nigeria into a sustainable competence in petroleum products affordability. Since latent ideological text meanings elude the competence of lay readers, we sampled as data, newspaper texts containing manifest and latent views expressed by Nigerians regarding the version of science of crude oil refining they believe Nigeria needs to enable it to exit its dependence on importation for its petroleum product needs. Leveraging our critical discourse analysis of these diversely sourced data, we raised and answered questions, such as whether the concern expressed by powerful Nigerians against indigenous crude oil refiners results from the patriotic disposition of the powerful or whether their concern is a pushback against anything with a potential to break the monopoly and the illicit gains that accrue from oil subsidy policy that enriches only those at the corridors of power. Our analysis also forayed into why Nigeria’s journalists and Nigeria’s political class see nightmare instead of dreams in the commitment of indigenous crude oil refiners to indigenize the production of petroleum products in Nigeria.

[EN] The University of Hawai‘i at Mānoa is striving to become a Native Hawaiian place of learning. As part of this effort, we developed a huaka‘i (fieldtrip) to explore the intertwined geological, historical, and cultural influences on our campus. Our purpose is two-fold: (1) to showcase an example of how science can be taught in ways that honor Hawaiian culture and history; and (2) to stimulate interest and collaborations among faculty to develop additional place-based curricula offerings that draw connections between Hawaiian culture and Western science. Evaluations of a pilot fieldtrip generated considerable positive and constructive feedback, which was used to significantly improve the fieldtrip. In this paper, we share an abbreviated version of the current fieldtrip, and sincerely welcome any additional comments and suggestions., This work was supported by the U.S. National Science Foundation (NSF/GEO #2022937) and Hawai‘i SeaGrant (NOAA##NA18OAR4170076). This is SOEST Contribution no. 11502.

In 2015, after documenting testimonies from Indigenous survivors of the residential school system in Canada, the Truth and Reconciliation Commission released 94 Calls to Action to enable reconciliation between Indigenous and non-Indigenous Canadians. Without personal connections to Indigenous communities, many Canadians fail to grasp the depth of intergenerational impacts of residential schools and associated systemic racism. Consequently, reconciliation remains an elusive concept. Here we outline 10 Calls to Action to natural scientists to enable reconciliation in their work. We focus on natural scientists because a common connection to the land should tie the social license of natural scientists more closely to Indigenous communities than currently exists. We also focus on natural sciences because of the underrepresentation of Indigenous peoples in this field. We draw on existing guidelines and our experiences in northern Canada. Our 10 Calls to Action are triggered by frustration. The authors have witnessed examples where natural scientists treat Indigenous communities with blatant disrespect or with ignorance of Indigenous rights. These 10 Calls to Action challenge the scientific community to recognize that reconciliation requires a new way of conducting natural science, one that includes and respects Indigenous communities, rights, and knowledge leading to better scientific and community outcomes.

Mutually respectful and reciprocal relationships between people and their environment is a central tenet of many Indigenous worldviews. Across the Americas, this relational connection is particularly evident when it comes to freshwater ecosystems. However, there are numerous threats to these central relationships between Indigenous peoples and their environment. Using all available ways of knowing to conserve, prioritize, and restore relationships between Indigenous peoples and the environment they live in, and are a part of, is critical. Despite legislative requirements and policy commitments, developing and implementing inclusive approaches that bridge multiple ways of knowing remains a challenge. This systematic map examines the extent, range, and nature of published case studies that seek to bridge Indigenous and Western sciences in ecological research, monitoring, or natural resource management across Canada's freshwater aquatic ecosystems. A total of 74 Canadian case studies from 72 articles were included in the systematic map. There were 30 distinct species of focus across the collection of case studies. This systematic map highlights the diversity of ways knowledge systems can be woven, but that the application of these approaches is limited to some key regions (the Pacific and northern regions) and species (whitefish and salmon). The extent and nature of information provided with regards to demographics (e.g., gender, age) of Indigenous knowledge holders contributing to the studies varied widely and in general was poorly reported. Across all of the case studies included in the systematic map there were 78 distinct Indigenous knowledge systems represented. Fifteen different methodological approaches were identified with community‐based participatory research being the most prevalent approach. The presence and diversity of Indigenous methodologies employed was also notable and was greater as compared to a previous study of Canada's coastal marine regions. Collectively, these findings point to a potential emerging transformation in research focused on freshwater ecosystems, habitats, and species to a practice that elevates the role of Indigenous communities, centres Indigenous science and knowledge, and is informed by Indigenous ways of being and doing.

This study shows how students can learn about green and sustainable chemistry by using the knowledge perspective of a local indigenous culture as a starting point. This learning approach encourages students to learn chemistry by connecting culture with learning about green chemistry. The cultural context selects the use of a phytochemical agent (d-limonene) from a local plant (Citrus grandis), which is a traditional botanical pesticide that is used by the Baduy tribe in Western Java, Indonesia. A simple low-cost extraction method that uses a kitchen microwave was chosen to introduce modern green extraction methods to learners. This facilitates the students’ ability to evaluate the “greenness” of this method, as compared to more conventional extraction methods, such as Soxhlet and steam distillation. The learning activities were conducted during the COVID-19 pandemic with the help of an online learning management system (SPADA) and Google Meet. The students’ feedback and selected results are discussed below.

This paper presents a literature review of theory and briefly presents insight from a case study. The literature review attempts to explain what Pūtaiao is, how it is being taught, and the learning of Pūtaiao. It also investigates the Pūtaiao curriculum and the challenges currently being faced. The literature covers students from early childhood, primary, and secondary school, and in this review, it is mainly limited to Māori immersion classrooms and schools. Further work is needed focusing on teacher education and professional development of Pūtaiao teachers. Pūtaiao as a subject is facing several challenges that may be combated through more specific interventions - rather than studies investigating Kura as a whole. Despite the challenges faced, the literature overall has a positive outlook in which Pūtaiao is enjoyed by students who see it relates to their own knowledge and culture. The case study took place in a Māori medium school that caters for year 9-13 students. Two teachers from a Māori medium school (Kura) who had no background in science and their year 9 and 10 classes voluntarily participated in this research. Through support to teachers in the form of upskilling themselves and learning along with the students, teachers gained confidence and began to teach Pūtaiao. Teachers willingly learn new vocabulary to pass it on to their students. In addition, among mainstream schools, many of the studies had positive impacts by raising awareness among teachers of how to teach Māori students, and how to incorporate some of the values that are fundamental to Pūtaiao.

This essay presents an overview of foundational considerations and perceptions which collectively form a framework for thinking about Indigenous community building in relationship to the tasks of addressing the real challenges, social issues, and consequences of climate change. The ideas shared are based on a keynote address given by the author at the International Conference on Climate Change, Indigenous Resilience and Local Knowledge Systems: Cross-time and Cross-boundary Perspectives held at the National Taiwan University on 13–14 December 2019. The primary audience for this essay is Indigenous Peoples and allies of Indigenous Peoples who are actively involved in climate change studies, sustainable community building, and education. As such, it presents the author’s personal view of key orientations for shifting current paradigms by introducing an Indigenized conceptual framework of community building which can move Indigenous communities toward revitalization and renewal through strategically implementing culturally responsive Indigenous science education, engaging sustainable economics and sustainability studies. As an Indigenous scholar who has maintained an insider perspective and has worked extensively with community members around issues of culturally responsive science education, the author challenges all concerned to take Indigenous science seriously as an ancient body of applied knowledge for sustaining communities and ensuring survival over time and through generations. The author also challenges readers to initiate new thinking about how to use Indigenous science, community building, and education as a tool and a body of knowledge which may be integrated with appropriate forms of Western science in new and creative ways that serve to sustain and ensure survival rather than perpetuate unexamined Western business paradigms of community development.

Within the realm of multifaceted biocultural approaches to restoring resource abundance, it is increasingly clear that resource-management strategies must account for equitable outcomes rooted in an understanding that biological and social-ecological systems are one. Here, we present a case study of the Nā Kilo ʻĀina Program (NKA)&mdash, one approach to confront today&rsquo, s complex social, cultural, and biological management challenges through the lens of biocultural monitoring, community engagement, and capacity building. Through a series of initiatives, including Huli ʻIa, Pilinakai, Annual Nohona Camps, and Kūkaʻi Laulaha International Exchange Program, NKA aims to empower communities to strengthen reciprocal pilina (relationships) between people and place, and to better understand the realistic social, cultural, and ecological needs to support ʻāina momona, a state of thriving, abundant and productive people and places. After 10 years of implementation, NKA has established partnerships with communities, state/federal agencies, and local schools across the Hawaiian Islands to address broader social and cultural behavior changes needed to improve resource management. Ultimately, NKA creates a platform to innovate local management strategies and provides key contributions to guiding broader indigenous-driven approaches to conservation that restore and support resilient social-ecological systems.

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