This book tells a story about an employee of a company that goes through Len Bertain's War on Waste. It describes the War on Waste and the role that all employees, not just the story hero, play in business success. But it adds another dimension with the inclusion of the role that knowledge, particularly Tribal Knowledge, plays in any corporation. But the real theme of this book is the discussion that of the "Tribal Knowledge Paradox." The owner of the business in the fictionalized story is the student of the book's illustrious consultant who leads him to an understanding of what it is. But why call it "The Tribal Knowledge Paradox?" What does Tribal Knowledge have to do with The War on Waste? It turns out that effective change requires an honest engagement of all people and a consequent understanding of the company Tribal Knowledge. But the real issue of the book is how companies deal with the Tribal Knowledge and the people who possess it. That is where the paradox arises. Tribal Knowledge is the collective wisdom of the organization. It is the sum of all the knowledge. It is the knowledge used to deliver, to support, or to develop value for customers. But it is also all the knowledge that is wrong, imprecise, and useless. It is knowledge of the informal power structure and process or how things really work and how they ought to. It is knowledge of who constrains the process and who facilitates it. It is the knowledge that is squirreled away by employees who feel a need to protect their jobs by not sharing the information needed to do a job. This is part of the totality of the Tribal Knowledge that is often abused by management. But a subtle issue has been discovered over the 25 years of delivering the War on Waste and that is the change of strategy that occurs from a War on Waste. How and why strategy changes is revealed. Enjoy the story.

Unlock your company’s true potential by eliminating knowledge work waste that’s hiding in plain sight. Back in 1987, Nobel laureate Robert Solow quipped, “You can see the computer age everywhere but in the productivity statistics.” This costly condition soon became known as the “productivity paradox.” Why does it persist today? Why do knowledge workers spend a third of their days on needless correction, avoidable work and overservice, despite existing office technology that could help, even automate, their actions? And why does nobody notice? The answers—and solutions—are in this book. The Knowledge Work Factory uncovers the well-intentioned waste that hides in plain sight within virtually every organization. It reveals the ingrained perceptual biases that trick our brains into accepting the status quo and missing breakthrough opportunities. It draws stunning parallels to industrial production, which cracked this very code over 100 years ago. Most importantly, it gives you an easy-to-follow, one-stop guide to boost efficiency, productivity, and morale among the very knowledge workers who struggle under the burden of the productivity paradox. Discover your organization’s true, untapped capacity. Maximize the productivity of every single knowledge worker. Uncover “better-than-best practices.” Reap benefits that drop straight to the bottom line. The power is in your hands—with The Knowledge Work Factory.

Edward P. Dozier was the first American Indian to establish a career as an academic anthropologist. In doing so, he faced a double paradoxÑacademic and cultural. The notion of objectivity that governed academic anthropology at the time dictated that researchers be impartial outsiders. Scientific knowledge was considered unbiased, impersonal, and public. In contrast, DozierÕs Pueblo Indian culture regarded knowledge as privileged, personal, and gendered. Ceremonial knowledge was protected by secrecy and was never intended to be made public, either within or outside of the community. As an indigenous ethnologist and linguist, Dozier negotiated a careful balance between the conflicting values of a social scientist and a Pueblo Indian. Based on archival research, ethnographic fieldwork at Santa Clara Pueblo, and extensive interviews, this intellectual biography traces DozierÕs education from a Bureau of Indian Affairs day school through the University of New Mexico on federal reimbursable loans and graduate school on the GI Bill. Dozier was the first graduate of the new postÐWorld War II doctoral program in anthropology at the University of California at Los Angeles in 1952. Beginning with his multicultural and linguistic heritage, the book interprets pivotal moments in his career, including the impact of Pueblo kinship on his indigenous research at Tewa Village (Hano); his rising academic standing and Indian advocacy at Northwestern University; his achievement of full academic status after he conducted non-indigenous fieldwork with the Kalinga in the Philippines; and his leadership in establishing American Indian Studies at the University of Arizona. Norcini interprets DozierÕs career within the contexts of the history of American anthropology and Pueblo Indian culture. In the final analysis, Dozier is positioned as a transitional figure who helped transform the historical paradox of an American Indian anthropologist into the contemporary paradigm of indigenous scholarship in the academy.

Edward P. Dozier was the first American Indian to establish a career as an academic anthropologist. In doing so, he faced a double paradox—academic and cultural. The notion of objectivity that governed academic anthropology at the time dictated that researchers be impartial outsiders. Scientific knowledge was considered unbiased, impersonal, and public. In contrast, Dozier’s Pueblo Indian culture regarded knowledge as privileged, personal, and gendered. Ceremonial knowledge was protected by secrecy and was never intended to be made public, either within or outside of the community. As an indigenous ethnologist and linguist, Dozier negotiated a careful balance between the conflicting values of a social scientist and a Pueblo Indian. Based on archival research, ethnographic fieldwork at Santa Clara Pueblo, and extensive interviews, this intellectual biography traces Dozier’s education from a Bureau of Indian Affairs day school through the University of New Mexico on federal reimbursable loans and graduate school on the GI Bill. Dozier was the first graduate of the new post–World War II doctoral program in anthropology at the University of California at Los Angeles in 1952. Beginning with his multicultural and linguistic heritage, the book interprets pivotal moments in his career, including the impact of Pueblo kinship on his indigenous research at Tewa Village (Hano); his rising academic standing and Indian advocacy at Northwestern University; his achievement of full academic status after he conducted non-indigenous fieldwork with the Kalinga in the Philippines; and his leadership in establishing American Indian Studies at the University of Arizona. Norcini interprets Dozier’s career within the contexts of the history of American anthropology and Pueblo Indian culture. In the final analysis, Dozier is positioned as a transitional figure who helped transform the historical paradox of an American Indian anthropologist into the contemporary paradigm of indigenous scholarship in the academy.

Inspired by a key session for the World Archaeological Congress in South Africa, The Dead and their Possessions is the first book to tackle the principle, policy and practice of repatriating museum artefacts, rather than cultural heritage in general. Increasingly, indigenous people world-wide are asserting their fundamental right to determine the future of the human remains of their ancestors, and are requesting their return, often for reburial, with varying degrees of success. This repatriation campaign has become hugely significant in universities and museums where human remains uncovered through archaeological excavation have been retained for the scientific study of past populations. This book will be invaluable to those involved in the collection and repatriation of remains and cultural objects to indigenous groups.

'Climate Change and Indigenous Peoples offers the most comprehensive resource for advancing our understanding of one of the least coherently developed of climate change policy realms – legal protection of vulnerable indigenous populations. The first part of the book provides a tremendously useful background on the cultural, policy, and legal context of indigenous peoples, with special emphasis on developing general principles for climate change mitigation and adaptation solutions. The remainder of the volume then carefully and thoroughly works through how those general principles play out for different regional indigenous populations around the globe. All of the contributions to the volume are by leading experts who bring their insights and innovative thinking to bear on a truly complex subject. Whether as a novice's starting point or expert's desktop reference, I cannot think of a more useful resource for anyone interested in climate policy for indigenous peoples.' – J.B. Ruhl, Vanderbilt University Law School, US 'In Climate Change and Indigenous Peoples, editors Randy Abate and Elizabeth Kronk have assembled a truly comprehensive and informative look at the special issues that indigenous peoples face as a result of climate impacts and an overview of the law – international and domestic, climate change and human rights, substantive and procedural – that applies to those issues. One of the great strengths of the book is that no group of indigenous people is made to stand proxy for all the others; instead, after exploring the general issues facing all indigenous peoples and the general legal strategies they use, the book focuses most of its attention on the specific climate change issues that confront particular groups – South American indigenous peoples; the various tribes of Native Americans in the US; the indigenous peoples of the Arctic, collectively as well as in respect to particular Arctic countries; Pacific Islanders; indigenous peoples in Asia; the various groups of Aborigines and Torres Islanders in Australia; the Maori on New Zealand; and several tribes in Kenya, Africa. For people interested in climate change and climate change adaptation, this book provides a unique overview of the special vulnerabilities and plights of indigenous peoples, issues that must be considered as the world works to formulate effective and protective climate change adaptation policies. For people interested in indigenous peoples and international human rights, this book paints a grim picture of the various ways in which climate change threatens this very diverse group of cultural entities and the deep knowledge of place that they usually possess, while at the same time offering hope that the law can find ways to keep them from disappearing – and, indeed, that indigenous peoples might just help the rest of us to survive, as well.' – Robin Kundis Craig, University of Utah S.J. Quinney College of Law, US 'It is one of the world's cruelest ironies that some of the earliest effects of climate change are being felt by indigenous populations around the world, even though they contributed no more than trivial amounts of the greenhouse gases that are at the root of much of the problem, and they are so politically and economically powerless that they played no role in the decisions that have led to their plight. At the same time, many of these populations are victimized by certain actions designed to reduce emissions, such as land clearing for biofuels cultivation, and restrictions on forest use. Professors Abate and Kronk have assembled a formidable collection of experts from around the world who demonstrate the diversity of challenges facing these indigenous peoples, and the opportunities and challenges in using various international and domestic legal tools to seek redress. This book will be an invaluable resource for all those examining the legal remedies that may be available, either now or as the law develops in the years to come.' – Michael B. Gerrard, Columbia Law School, US This timely volume explores the ways in which indigenous peoples across the world are challenged by climate change impacts, and discusses the legal resources available to confront those challenges. Indigenous peoples occupy a unique niche within the climate justice movement, as many indigenous communities live subsistence lifestyles that are severely disrupted by the effects of climate change. Additionally, in many parts of the world, domestic law is applied differently to indigenous peoples than it is to their non-indigenous peers, further complicating the quest for legal remedies. The contributors to this book bring a range of expert legal perspectives to this complex discussion, offering both a comprehensive explanation of climate change-related problems faced by indigenous communities and a breakdown of various real world attempts to devise workable legal solutions. Regions covered include North and South America (Brazil, Canada, the US and the Arctic), the Pacific Islands (Fiji, Tuvalu and the Federated States of Micronesia), Australia and New Zealand, Asia (China and Nepal) and Africa (Kenya). This comprehensive volume will appeal to professors and students of environmental law, indigenous law and international law, as well as practitioners and policymakers with an interest in indigenous legal issues and environmental justice.