<p> This project is the first approach to address the problem of the image through a discussion between science, philosophy, art history, art theory, and fine arts based on one body of specific art work designed especially to explain the role of the image in producing future reality models.</p><p> This study is a continuation of the dialogue between important philosophers and thinkers about the image and its place in the contemporary scene.</p><p> The technical fossil medium used in painting this project crosses the boundary between scientific research with its data sheets to art theory and fine arts with their aesthetic rhetoric thus bringing many disciplines together. Seven images were created to discuss the problem.</p><p> The artwork and the academic research are both interacting in this paper in a multidiscipline discussion to uncover the role of the images in creating a new reality and in forging the hyperreal culture.</p>

Discovered in 1933 after having been hidden from the academic world for 271 years, the Hartlib Papers have been called the greatest 17th century research revelation of the 20th century. Yet 81 years later the author and collector of the papers remains a mystery and the content of the papers have been little appreciated. Who was this auctor prudens and what do his voluminous papers have to say about his time? This thesis argues that Hartlib is a critical link in a long chain of scholars who formed and shaped the development of science. An evolution which began with Roger Bacon, more fully developed into a new epistemology with Francis Bacon, is passed on by Hartlib to others who were founding members of the Royal Society. This new system of understanding, then known as experimentalism, is the empirical method which impacted the entire spectrum of modern academic disciplines.

No description available.

The aim of this project is to investigate the transmission of knowledge, and cultural values on the margins of the colonial agenda. The oral traditional accounts, and lived experience of Kéhté-yatis Charles F. Queskekapow, in the community of Kinoséwi Sípíhk [Fish River], are examined through the lens of a postcolonial Indigenous research paradigm. As a synthesis of an Indigenous perspective, and Euro-Western research methodologies, consisting of an open-ended interview approach, and the local Indigenous knowledge, the goals and objectives of this project are: 1) to determine the role of the Kéhté-yatis(ak) [Elders], 2) establish the local interpretation of Kéhté-yatis onakatamakéwina 3) to determine the impacts of colonialism had on the transmission of traditional knowledge, and culture 4) to analyze the impacts of colonization on the broader concept of community. This research locates the detrimental impacts of colonialism, the loss of identity in the historical context, and endeavors to contribute to affirmation of our cultural practices, and values in the present.

No description available.

<p> Grounded in the transformative paradigm (p. 35), this study asked, &ldquo;In what ways might a group of non-Natives be individually and socially transformed by encountering the Bear River Massacre from within Indigenous Worldviews?&rdquo; The methodology incorporated Indigenous Worldviews and ceremonial processes (Wilson, 2008) into Queensland University&rsquo;s Indigenous Australian Studies&rsquo; model (Mackinlay &amp; Barney, 2010), interweaving transformative learning processes with Indigenous elements such as a traditional Shoshone sweat lodge, visiting a massacre site, and listening to a Shoshone elder. During ceremonially centered mini retreats data was collected via individual journals, group email and process notes, art-based expressions, videotaping, individual and group written evaluations and surveys, and follow up interviews. Findings established &ldquo;perspective transformation&rdquo; (King, 2009) in 80% of participants within the dimensions of better understanding the Bear River Massacre, the Shoshone people, the colonization process, and the loss of their own Indigenous roots. Follow-up interviews revealed that 87.5% of respondents believed that the integration of Indigenous elements into the project impacted their learning experience &ldquo;a great deal.&rdquo; 87.5% reported sustained behavioral x change in relation to the topic and 71% stated they wanted to get to know Native people and culture better. In addition, 43% stated they were interested in obtaining a public Presidential apology to Native people. Unconscious shadow transference material (Romanyshyn, 2007) emerged and was discussed from a depth psychology perspective. Limitations to this study include sample size and lack of funding. The theoretical development of ceremonial research potentially expands this method into other areas of inquiry.</p>

Abstract The implementation and delivery of prison rehabilitation programs is crucial to the successful restoration and reintegration of incarcerated people. However, the high recidivism rate nationwide is a clear indication that the current prison programs are not working. Furthermore, it is common knowledge that the core content of most prison-based programs are designed through Western lenses and facilitated predominantly by non-Indigenous program providers. This has greatly impacted on the progression of those Indigenous peoples who come from diverse cultural backgrounds, speak other languages and who have very limited numeracy and literacy levels, hence hindering their rehabilitation and restoration processes. Another factor of concern is the current retributive model of ‘correcting’ or prison-for-punishment approach as opposed to a more therapeutic model of ‘restoring’ or healing-in-justice approach. The aim of this study is to explore viable ways of achieving rehabilitation and restoration in an effort to address the disproportionate representation of Aboriginal, Torres Strait Islander and Māori individuals and families in the Queensland and New Zealand criminal justice systems. The study provides the opportunity for Aboriginal, Torres Strait Islander and Māori peoples who have been in custody to put forward their voices about the effectiveness or benefits of prison-based programs, and culturally-specific programs offered in Queensland and New Zealand prisons. It also opens up the debate about the importance of utilising culture-as-rehabilitation when dealing with Indigenous people in custody; hence, the voices of Indigenous program providers from Queensland and New Zealand have been instrumental in bringing this issue to the forefront. This research utilised qualitative Indigenous research methodologies and guided by an Indigenous epistemological framework. Whilst a set of informal interview questions guided the process; the use of mir atager or Indigenous yarning modalities was a core aspect of communication during the data collection. With the consent of all participants, the interviews were tape recorded verbatim and analysed thematically with the use of a culturally appropriate colour coding method. In conducting comparative cross-cultural research between Queensland and New Zealand, I was guided by the skills and expertise of an Indigenous research advisor, a cultural supervisor and language interpreters and advisers. Twenty-one Aboriginal, Torres Strait Islander and Māori participants shared their stories. The findings arising from the yarnings have identified the cultural inappropriateness of mainstream prison programs and the lack of culturally-specific programs, particularly in the prisons in Queensland. The voices of Indigenous program providers in Queensland also highlighted the lack of Corrective Services recognition for, and accreditation of their programs. A key issue arising from the data is the lack of culturally relevant and gender-specific programs that addresses the special needs of Indigenous women in Queensland and New Zealand prisons. Also arising from the people’s voices is the need for more pre-release and post-release support to assist in their journey from prison to community. In consideration of the endemic representation of Indigenous peoples in custody as noted above, the research strongly advocates for the funding and establishment of Indigenous-specific prison support services in the community and in the correctional centres to cater for the culturally-specific needs of Indigenous peoples in their journey from prison to community. This research documented the complex and multi-layered issues facing Aboriginal, Torres Strait Islanders and Māori peoples in the criminal justice system and calls for a more healing-in-justice approach utilising culture-as-rehabilitation methods to correcting the behaviours of Indigenous people who come before the criminal justice system. Last, but not least, the research respects and acknowledges the pain and suffering of those who have been victims of crime, and thereby it is envisaged that the findings of this research will assist in the creation of safer and whole communities.

Abstract The implementation and delivery of prison rehabilitation programs is crucial to the successful restoration and reintegration of incarcerated people. However, the high recidivism rate nationwide is a clear indication that the current prison programs are not working. Furthermore, it is common knowledge that the core content of most prison-based programs are designed through Western lenses and facilitated predominantly by non-Indigenous program providers. This has greatly impacted on the progression of those Indigenous peoples who come from diverse cultural backgrounds, speak other languages and who have very limited numeracy and literacy levels, hence hindering their rehabilitation and restoration processes. Another factor of concern is the current retributive model of ‘correcting’ or prison-for-punishment approach as opposed to a more therapeutic model of ‘restoring’ or healing-in-justice approach. The aim of this study is to explore viable ways of achieving rehabilitation and restoration in an effort to address the disproportionate representation of Aboriginal, Torres Strait Islander and Māori individuals and families in the Queensland and New Zealand criminal justice systems. The study provides the opportunity for Aboriginal, Torres Strait Islander and Māori peoples who have been in custody to put forward their voices about the effectiveness or benefits of prison-based programs, and culturally-specific programs offered in Queensland and New Zealand prisons. It also opens up the debate about the importance of utilising culture-as-rehabilitation when dealing with Indigenous people in custody; hence, the voices of Indigenous program providers from Queensland and New Zealand have been instrumental in bringing this issue to the forefront. This research utilised qualitative Indigenous research methodologies and guided by an Indigenous epistemological framework. Whilst a set of informal interview questions guided the process; the use of mir atager or Indigenous yarning modalities was a core aspect of communication during the data collection. With the consent of all participants, the interviews were tape recorded verbatim and analysed thematically with the use of a culturally appropriate colour coding method. In conducting comparative cross-cultural research between Queensland and New Zealand, I was guided by the skills and expertise of an Indigenous research advisor, a cultural supervisor and language interpreters and advisers. Twenty-one Aboriginal, Torres Strait Islander and Māori participants shared their stories. The findings arising from the yarnings have identified the cultural inappropriateness of mainstream prison programs and the lack of culturally-specific programs, particularly in the prisons in Queensland. The voices of Indigenous program providers in Queensland also highlighted the lack of Corrective Services recognition for, and accreditation of their programs. A key issue arising from the data is the lack of culturally relevant and gender-specific programs that addresses the special needs of Indigenous women in Queensland and New Zealand prisons. Also arising from the people’s voices is the need for more pre-release and post-release support to assist in their journey from prison to community. In consideration of the endemic representation of Indigenous peoples in custody as noted above, the research strongly advocates for the funding and establishment of Indigenous-specific prison support services in the community and in the correctional centres to cater for the culturally-specific needs of Indigenous peoples in their journey from prison to community. This research documented the complex and multi-layered issues facing Aboriginal, Torres Strait Islanders and Māori peoples in the criminal justice system and calls for a more healing-in-justice approach utilising culture-as-rehabilitation methods to correcting the behaviours of Indigenous people who come before the criminal justice system. Last, but not least, the research respects and acknowledges the pain and suffering of those who have been victims of crime, and thereby it is envisaged that the findings of this research will assist in the creation of safer and whole communities.

This thesis examines the epistemological and metaphysical aspects of consciousness or sentience, and how they relate to standards of scientific practice. Historically, orthodox science has denied that there are any real problems of sentience because there is no scientific evidence to support claims regarding its nature and existence. In recent years, however, new approaches to sentience have entered into scientific debate that can be classified by metaphysical frameworks that vary in their conceptions of scientific evidence. In this thesis, four such frameworks are considered and compared: Ordinary Materialism, Property Dualism, Type-F Monism and Phenomenal Representationalism. Many sentience theorists adopt an Ordinary Materialist framework that conceives of scientific observation as the interaction of our physical sensory apparatus with the surrounding physical world. Sentience-friendly theories in this framework fail to present supporting evidence that is acceptable by ordinary scientific standards. There are also contradictions in their claims that we know of conscious events via naturalised introspection, and their claims that these events create no publicly observable physical effects. Theories proposed within Property Dualist and Type-F Monist frameworks suffer from similar problems to Ordinary Materialist theories, especially contradictions between claims of knowledge by direct acquaintance and how this knowledge is stored and processed by publicly observable physical systems. Phenomenal Representationalism is advocated as the most consistent and complete way for science to deal with questions of sentience. In this framework, questions of sentience are part of wider epistemological concerns (regarding publicity, intersubjectivity, realism and scientific observation) that provide presumptions for scientific practice, rather than subjects for scientific investigation.

The professional practice of sport psychology has received a tremendous amount of attention over the past two decades. Among the various studies and discussions to date, the most desirable and undesirable sport psychology consultant characteristics have been reported (Orlick & Partington, 1987); boundaries for sport science and psychology trained practitioners in applied sport psychology have been suggested (Taylor, 1994); and various models of delivery have been examined (Hardy & Parfitt, 1994). Recently, Andersen (2000) and Tenenbaum (2001) have called for a further examination of the process of sport psychology consultant-athlete interactions. For example, Petitpas, Giges and Danish (1999) identified congruence, empathy and unconditional positive regard as important facilitative conditions in optimizing client-practitioner relationships. Many others have discussed the importance of establishing trust and respect as important factors relating to effective sport psychology service delivery (e.g. Halliwell, Orlick, Ravizza & Rotella, 1999; Ravizza, 2001). In order to further our understanding regarding the process of sport psychology practitioner-athlete interactions, a phenomenological inquiry was conducted in order to examine various lived experiences and associated meanings regarding the practice of sport psychology. The focus of this study was to describe and interpret the socially generated and shared intersubjective meanings operative within the service delivery of applied sport psychology. To this end, various meanings emerged as a result of the study of the practice of sport psychology. First, multiple identities were experienced by the practitioners and these created tensions both within the practitioner and with others in their immediate environment. Second, the practitioners' various roles and related actions were the result of negotiated realities that involved all members associated with their respective communities of practice. Finally, reflexive actions associated with practice occurred as the result of a number of contextual and internal considerations that occurred before, during and after incidents of practice. It was felt that by closely examining the nature of the interactions and individual perceptions of those involved in the process of sport psychology service delivery, a positive contribution could made to the literature pertaining to the practice of sport psychology.