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The study aimed to examine the influence of ethnomathematics-based instruction on students’ attitudes, participation, and cultural connections in mathematics learning in Ghana. This study employed a descriptive survey research design to explore the integration of ethnomathematics into Ghana’s inclusive mathematics curricula, targeting JHS 1–3 students in public schools across diverse geographical and socio-economic contexts. Using a multi-stage sampling technique, 300 students were selected to provide rich, representative insights into the intersection of culture and mathematics learning. Data were collected through a structured questionnaire, with reliability confirmed via Cronbach’s alpha values above 0.70. Structural Equation Modelling (SEM) in Amos (v.23) revealed that ethnomathematics-based instruction had a significant and strong positive effect on students’ mathematics attitudes, participation in mathematics learning, and ability to connect mathematics to real-life culture. The findings underscore the transformative potential of embedding cultural contexts in mathematics teaching to enhance engagement, relevance, and learning outcomes, offering compelling evidence for curriculum reform toward inclusive, culturally responsive pedagogy.

Current ocean management approaches are often characterised by economic or environmental objectives, paying limited consideration to social and cultural dimensions, as well as Indigenous and local knowledge. These approaches tend to inhibit ocean stewardship, often marginalising coastal communities or limiting people’s access to spiritual, traditional and recreational uses of the ocean and coast. Piloting arts-based participatory research methods to co-create knowledge with co-researchers in Algoa Bay, South Africa finds that these methods can be useful in highlighting cultural connections to the ocean, and remembering and imagining, or reimagining, ways in which people relate to and care for the ocean and coast. For example, using photography and in situ storytelling often allows people to convey memories and histories of more accessible coastlines, or envisaging a future with more inclusive and participatory ocean management. The study finds that there is a strong sense of exclusion from and lack of access to coastal and ocean areas in Algoa Bay where Indigenous and local communities have depended on for spiritual, cultural and recreational purposes for several generations. Co-creation of knowledge regarding connections, values and priorities of the coast and ocean with Indigenous and local communities should therefore be planned for before the implementation of integrated ocean management approaches and intentionally designed as part of adaptive management processes. Emphasising these cultural connections, and better recognising them in ocean management has the potential to include i people’s awareness of the ocean which could translate into an increased sense of care and stewardship towards the ocean and coast as people feel more connected to their contextual seascapes. This could in turn contribute to a more sustainable sociocultural approach to ocean management which is necessary for equitable and sustainable future ocean social-ecological wellbeing.

PurposeThis paper aims to present the findings of a government-initiated project that sought to explore the possibility of incorporating cultural connections to land within the federal national accounting system using the United Nations Systems of Environmental-Economic Accounting (UN-SEEA) framework as a basis.Design/methodology/approachAdopting a critical dialogic approach and responding to the calls for critical accountants to engage with stakeholders, the authors worked with two Indigenous groups of Australia to develop a system of accounts that incorporates their cultural connections to “Country”. The two groups were clans from the Mungguy Country in the Kakadu region of Northern Territory and the Ewamian Aboriginal Corporation of Northern Queensland. Conducting two-day workshops on separate occasions with both groups, the authors attempted to meld the Indigenous worldviews with the worldviews embodied within national accounting systems and the UN-SEEA framework.FindingsThe models developed highlight significant differences between the ontological foundations of Indigenous and Western-worldviews and the authors reflect on the tensions created between these competing worldviews. The authors also offer pragmatic solutions that could be implemented by the Indigenous Traditional Owners and the government in terms of developing such an accounting system that incorporates connections to Country.Originality/valueThe paper contributes to providing a contemporary case study of engagement with Indigenous peoples in the co-development of a system of accounting for and by Indigenous peoples; it also contributes to the ongoing debate on bridging the divide between critique and praxis; and finally, the paper delves into an area that is largely unexplored within accounting research which is national accounting.

A short story is presented.

Attitudes toward increased cross-cultural contact associated with globalization vary depending on whether contact is perceived as a threat that disrupts psychological functions of one's own culture. I tested the hypothesis that belief about the dynamic connectedness of cultures, that is, polyculturalism, would be associated with the effects of increased contact through globalization being perceived more positively. Those who believe in polyculturalism assume fewer fixed cultural boundaries; thus, cross-cultural contact is not perceived as being disruptive. Data obtained from 598 undergraduate university students in Macau supported this hypothesis. It was found that polyculturalism was associated with more positive perceptions of the effects of globalization on the economy and culture of Macau, and there was a positive trend in the perceived effect of migration on Macau society. Although effect sizes were small, belief in polyculturalism could be further explored as a factor that predisposes individuals to take more positive attitudes about globalization.

The aim of the present study was to integrate cultural considerations and developmental screening into a First Nations child health check. The ‘Share and Care Check,’ an optimised child health check, was co-designed with a remote Aboriginal Community Controlled Health Organisation and led by Aboriginal Health Practitioners/Workers. Of 55 families who completed the Share and Care Check, the majority of participants indicated that their family/child was connected with their tribe and country. However, half of the caregivers reported that they or their child would like to know more about their tribe. The most common developmental screening outcome was no functional concerns (32.7%), followed by having one area identified as a functional concern (24.5%) and two functional concerns (16.3%). All caregivers reported that the Share and Care Check was culturally appropriate, and the majority also reported that it was helpful. Data obtained from questions regarding cultural and developmental aspects of health can assist health providers regarding the best pathway of support for a child and their family. This could ultimately contribute to closing the gap through the provision of holistic culturally appropriate services.

Harold Cohen: AARON, the show recently on view at the Whitney Museum of American Art is perhaps the first posthumous show of new work. It featured the artist's famous drawing robot AARON working tirelessly and creating new work in front of a live audience. With the present explosion of AI technology, the Whitney's show had both contemporary relevance as well as historical significance. Harold Cohen (1928 -2016), the British-born artist, built AARON'S hardware and wrote its software in the late 1960s at the University of California, San Diego. The Whitney's exhibit brings AARON to New York about sixty years after its debut and eight years after its creator's death. The show includes AARON'S output from its first attempts at abstract expressionism, wiggly lines on paper, to the complexities of representational art, figures in landscapes. The show gives viewers a glimpse not only of the machine's output throughout the years but of the changing nature of the relationship between the artist and his creation.

This article focuses on three related poems inspired by the geology and archaeology of the Rift Valley, using them to develop an argument about Ben Okri’s humanism, optimism and symbolist technique. All three poems are connected by an imagined locus in Olduvai Gorge in Tanzania and stimulated by the discoveries of fossils of the earliest hominids. Each is distinguished by focus on a particular type of rock, standing in for periods of human development, and thence with the idea of Africa as the origin of humanity generally. These are meditations on human history and imagination from the earliest appearance in Africa of the predecessors of Homo sapiens sapiens to urgent present-day concerns. Okri suggests that through poetry humankind can leap across a postcolonial self/other divide to straddle the polarities of darkness and light. I suggest that his belief is that, through the Imaginatio Creatix, we can re-dream the world and so access our higher nature.