{"title":"每一个人和每一件事都是一个边界对象——从一个谦虚的人类边界对象出发的一个经验的叙述","authors":"Yasunori Hayashi","doi":"10.18793/lcj2020.26.09","DOIUrl":null,"url":null,"abstract":"In this paper, I grapple with the application of a boundary object, in its position at the centre of a cross-cultural project in Indigenous northern Australia involving discrete knowledge communities—Yolŋu Indigenous landowners and hydrogeologists engaging in the hope of developing a community-led water management plan. Although I was officially assigned as a community engagement officer and a language translator, I found myself becoming a boundary object, comparable to a three-dimensional map of Aboriginal land. My positionality was considerably unsettling at times due to a culmination of disconcertments surfacing from my figure as a knower adopted into Yolŋu kinship system, as modest kin to the Yolŋu Aboriginal landscape of land and people. As a witness to the ways in which Yolŋu family live and care for their environment with the absence of centrality, I extend the notion of boundary object to the central understandings of Yolŋu kinship practice, where everyone and everything is a boundary object.","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"4 1","pages":"58-63"},"PeriodicalIF":1.5000,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":"{\"title\":\"Everyone and everything is a boundary object – an empirical account from a modest human boundary object\",\"authors\":\"Yasunori Hayashi\",\"doi\":\"10.18793/lcj2020.26.09\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"In this paper, I grapple with the application of a boundary object, in its position at the centre of a cross-cultural project in Indigenous northern Australia involving discrete knowledge communities—Yolŋu Indigenous landowners and hydrogeologists engaging in the hope of developing a community-led water management plan. Although I was officially assigned as a community engagement officer and a language translator, I found myself becoming a boundary object, comparable to a three-dimensional map of Aboriginal land. My positionality was considerably unsettling at times due to a culmination of disconcertments surfacing from my figure as a knower adopted into Yolŋu kinship system, as modest kin to the Yolŋu Aboriginal landscape of land and people. As a witness to the ways in which Yolŋu family live and care for their environment with the absence of centrality, I extend the notion of boundary object to the central understandings of Yolŋu kinship practice, where everyone and everything is a boundary object.\",\"PeriodicalId\":43860,\"journal\":{\"name\":\"Learning Communities-International Journal of Learning in Social Contexts\",\"volume\":\"4 1\",\"pages\":\"58-63\"},\"PeriodicalIF\":1.5000,\"publicationDate\":\"2020-11-01\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"1\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Learning Communities-International Journal of Learning in Social Contexts\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.18793/lcj2020.26.09\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"Q2\",\"JCRName\":\"EDUCATION & EDUCATIONAL RESEARCH\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Learning Communities-International Journal of Learning in Social Contexts","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.18793/lcj2020.26.09","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q2","JCRName":"EDUCATION & EDUCATIONAL RESEARCH","Score":null,"Total":0}
Everyone and everything is a boundary object – an empirical account from a modest human boundary object
In this paper, I grapple with the application of a boundary object, in its position at the centre of a cross-cultural project in Indigenous northern Australia involving discrete knowledge communities—Yolŋu Indigenous landowners and hydrogeologists engaging in the hope of developing a community-led water management plan. Although I was officially assigned as a community engagement officer and a language translator, I found myself becoming a boundary object, comparable to a three-dimensional map of Aboriginal land. My positionality was considerably unsettling at times due to a culmination of disconcertments surfacing from my figure as a knower adopted into Yolŋu kinship system, as modest kin to the Yolŋu Aboriginal landscape of land and people. As a witness to the ways in which Yolŋu family live and care for their environment with the absence of centrality, I extend the notion of boundary object to the central understandings of Yolŋu kinship practice, where everyone and everything is a boundary object.