IALIC 2025 > Conferece Theme

Why an Onto-epistemic Turn?

Onto-epistemic is a combination of two words: ontology (ways of being) and epistemology (ways of knowing). The "onto-epistemic turn" means recognising our ways of being in the world (how we live, our identities), deeply connected to our ways of knowing the world (how we understand and learn about it). This "turn" invites us to reorient, decentre, and redefine foci, problems, and/or goals of our field(s) beyond Western-centric views to embrace diverse ways of knowing/being, particularly Indigenous perspectives. It is a shift from accepting knowledge as purely scientific or objective to recognizing it is deeply connected to and located within culture, place, and community.

A Western approach to planning a vegetable garden might focus solely on scientific methods—soil types, plant compatibility, water needs, etc. The practice māra kai [food garden] is “regarded for enhancing the wellbeing of the local ecosystem – as creating and maintaining māra [garden] required an intimate understanding of how the whenua [land] connects to the wider environment – māra kai reminded Māori of their place within the wider cosmos” (Tassell-Matamua, Boasa-Dean, & McEntee, p. 105). It is about a relationship with the land, following the seasons, and understanding the land as alive and connected to people in a deep, spiritual way. You might plant certain crops in specific places because that is where they thrive according to traditional knowledge passed down through generations. It is not just gardening—it is a way of being that is tied to identity, history, and community. The "Onto-epistemic Turn" in IALIC 2025 aims to bring together different ways of knowing and being, through the lens of languages, cultures, and Indigenous knowledges, to create richer, more inclusive conversations about how we live in and understand the world or our place.

Conference Themes and Guiding Questions 

IALIC 2025 invites attendees to explore how Indigenous knowledges and intercultural practices can address pressing global challenges. The conference centres Indigenous knowledges and pedagogies around place, language, and culture toward shaping sustainable futures (Battiste, 2002; Loncon, 2023), recognising the need to decolonise methodologies to foster epistemic justice (Smith, 1999, 2012; Stewart, 2024). Such themes ask how place-rooted wisdom can challenge dominant narratives (Berkes, 2012, 2018; Fitzpatrick & Allen, 2019; Mignolo, 2011) inside and outside academia. Another key theme of the conference is how languages act as vessels of culture and belonging and the need to preserve and revitalise them (Crystal, 2000; Hinton, 2013; Ndhlovu, 2014). Therefore, the power of storytelling and art in revitalizing knowledge systems (Archibald, 2008; Elke, 2024; Fairbairn-Dunlop, & Coxon, 2014) and reimagining Education as a tool for intercultural collaboration and land/place-based learning (Greenwood, 2012; Kovach, 2009, 2021) are essential themes to critically engage with the ‘Onto-Epistemic Turn’ of the conference.

We encourage contributors to engage with the following themes, using these guiding questions when writing their abstract proposals:

1. Indigenous Knowledges and Cosmologies

• How do Indigenous languages and cosmologies preserve ancient wisdom and inform future practices?
• What are the roles of place and language in maintaining and revitalizing Indigenous cultures?
• How can Indigenous knowledge systems contribute to global sustainability efforts?
• How can Indigenous ways of knowing, rooted in place, offer alternative pathways to sustainability and resilience?
• In what ways do Indigenous cosmologies challenge dominant scientific narratives about the environment?

2. Language, Culture, Identity, and Technology

• What are the impacts of language loss on cultural identity and community cohesion?
• How does language act as a vessel for cultural identity and connection to place in Indigenous and non-Indigenous communities?
• How do bilingualism and multilingualism influence cultural connections and personal identity?
• How can digital tools and technologies support the preservation and revitalization of languages and cultures?
• How can technology bridge gaps between different linguistic and cultural communities?
• What are the risks and opportunities of technology in bridging or widening divides across cultures?

3. Epistemic Justice, Power, and Politics

• How do language policies affect the preservation and promotion of Indigenous languages?
• What are the challenges and opportunities in achieving epistemic justice for marginalized communities?
• How can power dynamics in knowledge production be addressed to ensure equitable representation?
• How can we address the imbalance of power in knowledge production to ensure epistemic justice for Indigenous peoples?
• How can we ensure that Indigenous knowledge systems are valued equally alongside Western epistemologies?
• What are the political implications of privileging Western epistemologies over Indigenous ones in policy and education?
• How can the body serve as a site for knowledge production in ways that disrupt cisheteronormative and racialized worldviews?

4. Intercultural Practices and Social Justice

• How can interculturality help dismantle systemic inequalities and promote justice?
• What are effective strategies for fostering intercultural dialogue and understanding?
• How can intercultural practices be integrated into policymaking and community initiatives?
• What role do Indigenous values play in fostering meaningful intercultural exchanges?

5. Art, Storytelling, and Revitalisation

• How do art and storytelling serve as mediums for preserving and revitalizing Indigenous knowledge systems?
• What are the roles of creative expression in maintaining cultural heritage and identity?
• How can digital storytelling platforms support the transmission of traditional knowledge?
• How can artistic and narrative practices contribute to the preservation and revitalization of Indigenous knowledges?
•  What stories from Indigenous communities inspire resilience and resistance in the face of cultural erasure?

6. Education for Change

• How can educational practices be reimagined to centre place, culture, and sustainability?
• What are the roles of Indigenous knowledge systems in contemporary education?
• How can intercultural collaboration in education support the revitalization of place-based practices?
• How can educational frameworks be reimagined to centre Indigenous knowledges and promote sustainability?
• What are the best practices for incorporating place-based learning into mainstream education systems?

Conference Objectives

This conference aims to create a collaborative space for academics, students, practitioners, educators, artists, cultural leaders, activists, and policymakers, to co-create equitable futures rooted in diverse knowledge systems. By fostering an inclusive exchange of ideas, we seek to explore how the onto-epistemic turn in interculturality can lead to more equitable, sustainable, and culturally enriched futures, particularly in the context of Aotearoa and the broader global community. Whether you attend in person or virtually, this hybrid conference promises an enriching experience. Submit your abstract and be part of a transformative conversation that decentres current narratives and honours the wisdom of place and its peoples.

Submit your abstract

Tassell-Matamua, N., Boasa-Dean, T., & McEntee, M. (2023). Indigenous Knowledge Revitalisation: Indigenous Māori Gardening and its Wider Implications for the People of Tūhoe. Knowledge Cultures, 11(1), 98–114. https://doi.org/10.22381/kc11120236

Archibald, J. (2008). Indigenous Storywork: Educating the Heart, Mind, Body, and Spirit. UBC Press.

Battiste, M. (2002). Indigenous Knowledge and Pedagogy in First Nations Education. Apamuwek Institute.

Berkes, F. (2008, 2018). Sacred Ecology. Routledge.Crystal, D. (2000). Language Death. Cambridge University Press.

Elke, R. (2024). Arts based education: honoring indigenous ways of being, knowing, doing [Video]. Sage Research Methods. https://doi.org/10.4135/9781529696233.

Fairbairn-Dunlop, P., & Coxon, E. (2014). Talanoa: building a Pasifika research culture. Dunmore Publishing.

Fitzpatrick, K. & Allen, J. M. U. (2019). Decolonising health in education: Considering Indigenous knowledge in policy documents. In S. Dagkas, L. Azzarito, & K. Hylton (Eds.), ‘Race’, Youth Sport, Physical Activity and Health: Global Perspectives (1st ed.). Routledge.

Greenwood, D. A. (2012). A Critical Theory of Place-Conscious Education. In R. B. Stevenson, M. Brody, J. Dillon, A. E. J. Wals (Eds.), International Handbook of Research on Environmental Education (1st ed., pp. 93-100). Routledge.

Hinton, L. (2013). Bringing Our Languages Home. Heyday.

Kovach, M. (2009, 2021). Indigenous Methodologies: Characteristics, Conversations, and Contexts (2nd ed.). University of Toronto Press.

Loncon, E. (2023). Azmapu. Aportes De La Filosofía Mapuche Para El Cuidado Del Lof Y La Madre Tierra. ARIEL.

Mignolo, W. D. (2011). The Darker Side of Western Modernity: Global Futures, Decolonial Options. Duke University Press.

Ndhlovu, F. (2014). Becoming an African Diaspora in Australia: Language, Culture, Identity. Palgrave Macmillan.

Smith, L. T. (1999, 2012). Decolonizing Methodologies: Research and Indigenous Peoples. Zed Books.

Stewart, G. T., (2024). Introducing Indigenous Postqualitative Inquiry [How-to Guide]. Sage Research Methods: Diversifying and Decolonizing Research. https://doi.org/10.4135/9781529690736