Chapter 6. Case Study on Cultural Awareness: Lessons from Humanitarian Innovation
Dr Bryann Avendaño-Uribe and Dr Russell Taylor
Learning Objectives
By the end of this chapter, you will be able to:
- Understand the importance of cultural awareness and debate ethical dilemmas arising from community engagement before, during, and after humanitarian interventions.
- Recognise that building local capabilities and extensive participation with project partners is essential for ensuring the ongoing sustainability of humanitarian projects.
Introduction
As humanitarian engineers, it is not enough to design technically sound solutions. Projects must also be culturally respectful, ethically grounded, and socially accepted. When working across cultures, engineers enter communities shaped by values, history, identity, language, and power, in other words, by culture [1, 2]. Real-world case studies illustrate how context-aware approaches are essential for achieving inclusive outcomes. It is well established that appropriate technology — defined as “any technology which has a positive impact on basic human needs” [3] — should match communities’ needs, and that interventions must ultimately respect local traditions, spiritual beliefs, gender norms, and social hierarchies [4].
This chapter reinforces the importance of meaningful participation and argues that culturally responsive engineering is not an optional enhancement but a foundation for good practice in the global humanitarian landscape. The critical role of cultural considerations in humanitarian engineering invites us to position culture not as a barrier to innovation, but as a vital source of insight, partnership, and design relevance. Engineers are urged to develop both cross-cultural competence and cultural humility—the continuous practice of self-reflection, receptiveness, and the acknowledgment of one’s own limitations when interacting with various communities [5, 6]. This viewpoint changes the emphasis from “dominating” other cultures to fostering respectful, mutual learning connections.
Building cultural competence
Practical humanitarian engineering demands more than technical expertise or logistical coordination. It calls for cultural competence. It is the ability to work respectfully and effectively across cultural boundaries [7]. This is particularly critical in settings where engineers engage with Indigenous communities, undertake post-disaster recovery efforts, or develop infrastructure in rural and remote regions. Here, cultural misalignment can cause more harm than technical failure.
Even well-intentioned projects can fail if they do not align with local values and ways of life. Many failures stem from poor communication, disregarding local decision-making, or insufficient participation. Even minor oversights in engagement can damage trust, undermine project success, or worsen existing inequalities [7].
There are innumerable examples of failed projects, both large and small, that result from donors and implementers failing to engage with the recipients. Here are two examples of small-scale projects that failed due to the lack of participation with the local communities:
Example Solomon Islands: A visiting engineer to a small Solomon Islands community noticed that, although the community had large freshwater tanks on a hill supplying drinking water, no one was using the system. On closer inspection, the engineer saw that the plastic tap at the tank was broken. To solve this, the engineer designed, built, and installed a stainless-steel self-closing tap. The design required lifting a heavy piece of stainless steel to open the valve, which then closed automatically when released. While this was a functional and utilitarian solution, it failed in practice. In this community, women are the primary water carriers, and the weighted end of the valve, in their cultural context, resembled a phallus. As a result, the tap could not be used.
Example Caribbean: A meeting between World Bank representatives and a small Caribbean community was held to discuss introducing tractors to improve agriculture. Several issues arose, including the fact that men would drive the tractors while women were the main agricultural workers. This information could not be communicated to the World Bank representatives during the meeting because only men were permitted to speak in official settings. Consequently, the introduced technology had little or no effect on productivity.
Understanding cultural dynamics is essential for ethical and effective humanitarian engineering practice. The following exercise invites you to analyse a real-world scenario and reflect on how gender norms, religious values, and community structures shape engagement strategies. Use this case to practice cultural humility—recognising the limits of one’s own assumptions and learning from local ways of knowing.
Exercise 1: Practicing cultural awareness in Pakistan
Theme: Gender, Religion, and Ethical Access in Engineering Engagement
Location: Rural Sindh, Pakistan
Project: Installation of solar-powered sanitation and water purification systems
Challenge: Engaging girls and women in the design and maintenance process
The situation
A team of international engineers partnered with a local NGO to improve access to clean water in a conservative rural community in Pakistan. Technical designs were developed with the intent to reduce the burden of water collection—particularly for women and girls, who were walking long distances daily to fetch water. However, despite good intentions, the team faced persistent challenges in gathering input from the very group the project aimed to serve: the local women.
Initial community consultations were held in a central village space, but only men attended. Attempts to reach out to women directly, including inviting them to project meetings or surveying them at water points, were unsuccessful and, in some cases, met with visible discomfort or resistance.
Cultural awareness in practice
The engineering team recognised that their own cultural assumptions—particularly the expectation that all community members would engage equally in mixed-gender public spaces—were creating unintended barriers.
With support from the NGO’s female fieldworkers and community elders, the team:
- Reframed consultation processes to honour local gender norms, holding women-only discussions facilitated by trusted female intermediaries in private, comfortable spaces such as homes or schools.
- Consulted religious and community leaders to explain the project’s goals and ensure that engagement with women was understood as respectful, ethical, and aligned with local values.
- Developed gender-segregated training modules for operation and maintenance, ensuring women had the knowledge to use and manage the systems without violating community expectations around modesty or privacy.
Reflection questions
a) What cultural assumptions did the engineering team carry into the project?
b) How can engineers distinguish between cultural respect when encountering gendered restrictions?
c) What role can local intermediaries (e.g., female NGO staff) play in building trust and ethical access?
Key learning
This case shows that cultural awareness—especially around gender roles and religious customs—was key to the project’s success. If the team had ignored these factors, the water systems might have been installed but left unused or even abandoned by the women who needed them most. By stopping to question their own assumptions, the team avoided a “one-size-fits-all” approach and instead created a process that was inclusive and suited to the local context.
Cultural awareness when engaging with communities
Cultural awareness is fundamental when engaging with communities, especially in humanitarian engineering. It requires engineers to recognise their own assumptions, understand the cultural norms that shape community participation, and adapt their behaviour in ways that build trust and shared understanding. To guide this chapter, we use a simple cultural awareness framework structured around three stages of engagement: before arriving in the community, during the community visit, and after leaving the community. This structure helps engineers reflect on their positionality, adapt ethically during field interactions, and evaluate their cultural learning afterwards. In Chapter 1, we introduced the ABC model of community engagement, which serves as a guiding framework throughout this book. The ABC model—A) Ask, B) Observe, and C) Try— highlights the central role of cultural awareness. Asking and observing provide the foundation for culturally informed engagement: they guide how we prepare to “arrive” in a community, how we conduct early interactions, and how we verify our assumptions through respectful inquiry and research. The model offers a simple structure for culturally responsive communication throughout all stages of a humanitarian project cycle. Below are some notes and guidance
Before arriving in the community
This stage focuses on preparing ethically and culturally before entering the community space, including researching local norms, clarifying assumptions, and identifying potential cultural blind spots. When preparing and understanding the community context, some good practices can include:
- Conduct calls with the community.
- Find a conduit, ideally someone who shares the same language and contextual background as the community you will be working with.
- Identify local institutions and agents who will be willing to receive you.
- Ensure your conduits explain the community´s protocols and cultural codes.
- Research the community’s values, history, and any recent events (such as natural hazards or conflicts).
- Hold bonding meetings with your team to ensure everyone knows each other well. This is important in case of emergencies in the field. It’s beneficial to have written copies of emergency contact information and health-related issues as part of your travel information.
- Expect delays in planning; some communities may prioritise local celebrations, festivals, or holidays. To avoid conflicts, ensure your travel timing and visits do not clash with these events.
- Be mindful of language and avoid a “Superman” problem-solving mindset. Remember, you are there to facilitate knowledge exchange and co-design solutions, not to impose your worldview on others.
- When appropriate and culturally acceptable, approach tokens of appreciation with care. While some cultures see this as unprofessional, others view it as essential, and in some cases, it can be disrespectful.
- Learn the local greetings, dress codes, and important dates. For example, in Tonga, attending church services is culturally important, and not doing so can be viewed as disrespectful, even if you practice a different religion.
During the community visit
Here, the emphasis is on active listening, respectful engagement, and adapting the project approach based on real-time observations and guidance from local actors. For actively engaging with respect and sensitivity:
- Your team represents the culture and country, not just a project team. This image can impact future projects, so ensure you understand the context and adapt accordingly.
- Listen, listen, and listen first [7]. Engagement is not achieved by speaking first and presenting ideas without listening [8, 9].
- Participation is about building trust, sharing with empathy, and formalising connections through relationships. Build these genuinely, and people can tell when empathy is feigned. Show that you care about them, understand their needs, and treat everyone as humans since we all have similar basic needs.
- Practice empathy by actively engaging in conversations, asking open-ended questions, and validating their feelings and experiences.
After leaving the community
This stage encourages reflection, accountability, and learning, ensuring that community feedback informs future practice and strengthens long-term relationships. Probably the most important step for success in the intervention: reflecting, debriefing, evaluating, and sustaining outcomes. This step is key to achieving a ‘See you soon’ rather than a ‘Goodbye’ mindset:
- Reflect on the outcomes of your community engagement and assess the impact of your initiatives.
- Gather feedback from community members about your project and approach. This will help you understand their perceptions and identify areas for improvement.
- Evaluate the effectiveness of your conduits and local contacts. Consider whether they were able to facilitate effective connections and communication.
- Document any lessons learned regarding cultural practices, values, and preferences that emerged during the engagement. This information will be valuable for future interactions with similar communities.
- Share your findings and experiences with your team to foster collective learning. Discuss what worked well and what could be improved in future projects.
- Maintain ongoing communication with the community to nurture relationships and support. This can involve follow-up visits, email updates, or social media outreach.
- Recognise and celebrate successes or positive outcomes resulting from your collaboration, both for your team and the community.
- If appropriate, provide resources or support to empower the community in continuing the initiatives you began together.
- Reflect on your own growth during the experience. Consider how your understanding of cultural sensitivity and community engagement has evolved.
- Prepare a report summarising your experience, including successes, challenges, and any recommendations for future projects. This documentation can serve as a resource for others working in similar contexts.
QUIZ
Scenario: You are part of a humanitarian engineering team designing toilets and sanitation facilities in a rural community in Northern Ghana, where women are the primary users and caretakers of household sanitation but are not permitted to speak in public meetings due to cultural norms.
Task: Reflect on why hearing women’s perspectives is essential for ethical, safe, and effective design; what risks emerge when their insights are absent; and whether, and to what extent, it is ethical to work around or challenge local rules in order to include them. Then brainstorm at least three culturally sensitive strategies to gather women’s input—considering both the advantages and the challenges of each—to ensure that sanitation solutions are meaningful, respectful, and grounded in community realities.
Explore more in two videos about the role of humanitarian workers when engaging with communities:
Lessons from a practitioner: Dr Russell Taylor
As a developmental practitioner with over twenty years of experience, Dr Taylor recognises that every situation is unique, and that every nation and every community within each nation is equally distinct. In an extreme example, Papua New Guinea has a population of over 10 million people and more than 840 different living languages [10]. One might extrapolate this to suggest that there are over eight hundred and forty distinct cultures, each with its own protocols, customs, and traditions.
In relation to this chapter, and the participation required by you as humanitarian engineers, it is worth noting that, from his experience, Dr Taylor suggests that, to find a successful and sustainable outcome for your projects, “there is no limit to how much you can learn from the communities which you hope to support.” In terms of project implementation and sustainability, you must keep your eyes and ears wide open. The success or failure of your projects relies upon your deep participation with in-country partners. It is their open and honest input that will help to ensure success.
Since its inception in 2004, the NGO EcoCARE, co-founded by Dr Taylor, has been involved with hundreds of undergraduate and postgraduate students in numerous and diverse projects. These range from the installation of solar PV systems in schools in Tonga to the installation of water filtration systems in schools and hospitals across several Pacific Island nations, and the re-homing of decommissioned and processed electronic waste from schools, universities, and industry into schools and hospitals throughout the Pacific Islands, Ukraine, and a number of African nations.
It soon became apparent that, unless project students came from a developing nation themselves, a common theme tended to emerge. Firstly, all students had a great desire to do good work and use their knowledge and compassion to help others who seemed less fortunate than themselves. Secondly, because of students’ limited exposure to the realities of life in developing nations, people´s cultures, religious beliefs, and customs sometimes conflicted with how students and academic supervisors envisaged their projects unfolding, including the expected timeframes and outcomes. In some instances, this lack of exposure to local customs and cultures could have jeopardised the sustainability of project outcomes.
For those visiting a developing nation as tourists, life and culture may not appear too dissimilar from our own. This may be because most developing nations must interact with developed nations and, consequently, may outwardly appear similar to them. However, if we take Tonga as a case in point, we find that this island nation was settled four and a half to five thousand years ago. Beneath its pseudo-European appearance lies an incredibly complex culture that permeates all aspects of life. To work effectively with the communities and governments of developing nations, it is crucial to recognise that we have much to learn. We may have technical knowledge, but in this context, we are often ignorant of much. Therefore, we must remain humble and willing to learn if we want our project outcomes to be sustainable.
Even in casual conversations with local people, undertaken to become more familiar with local customs, there are protocols that, if we are unaware of them, can jeopardise open and honest communication. For example, in our culture, a sign of respect and attentiveness during a conversation is to maintain eye contact. The opposite is true in many cultures. From their perspective, staring at someone while talking can be threatening and disrespectful. Consequently, they may avert their eyes and end the conversation quickly by telling you what they think you want to hear simply to avoid further interaction.
Unlike projects carried out in New Zealand, where project timetables are often scheduled and tightly adhered to, cultural nuances in developing nations can easily disrupt these schedules. This may occur because the project team is unaware, for instance, that in Tonga, Sunday is a sacred day when no work may be undertaken. Similarly, while the relevant government minister may have approved a project, the leader of the local community must also be consulted and the project presented to them and possibly, to the entire community, for their approval before it can proceed.
Project sustainability can be threatened by our lack of exposure to other cultures and societies. What we consider norms in a developed nation may not apply elsewhere. For example, if we are implementing a project in a remote island community or installing ‘state-of-the-art’ technologies in schools outside the main centres, it is important to understand that it is highly unlikely anyone locally will be available to maintain or repair such technologies. There are often no shops to purchase spare parts or replacements.
In consideration of these issues, it may be pertinent to include an education package within your project design, one where the technologies you install become the focus of learning. For instance, in the case of installing solar PV systems in a school, the educational package might encourage the mechanical or electrical workshop class to carry out an annual maintenance programme as part of their academic credit, linking to subjects such as physics, chemistry, or accounting. Use your project to build local capability. In fact, building local capacity should be a fundamental aspect of all your activities. We are not working in these communities merely to complete a project; we should always consider how to make our activities sustainable, and sustainability requires your full participation with the people and environments where your projects are implemented.
As humanitarian engineers, you are tasked with more than simply finding a utilitarian solution to a problem, as that alone does not guarantee sustainability. We all know you possess technical and engineering expertise, while the communities you seek to support have a wealth of their own knowledge. Think of yourself as part of a team working together to find sustainable solutions to some of the world’s most serious problems.
Case study on Renewable energy with Solar panels in Tonga.
Scenario
All developed nations decommission valuable resources for a number of reasons, not the least being that the economic model that developed nations operate under encourages consumption and consequently, the production of waste. Electronic waste or Information, Communication and Technology (ICT) waste stream is currently in the top five waste streams globally. At the same time as the scenario above is occurring, the digital divide between developed and developing nations widens. ICTs are an essential component of modern education and health programmes, and as mentioned earlier, there is a large amount of valuable decommissioned ICT resources available. However, ICTs are energy hungry, and in most developing nations, electricity is expensive and unreliable. After numerous discussions with the appropriate government ministers, school principals, and the CEO of the national power provider, it was collectively decided to install 8kW/hr of solar panels in all schools in Tonga to enable the use of donated ICTs. In 2009, engineering postgraduate students from Engineers Without Borders completed a small trial, a solar PV installation at a school on a remote island in Tonga. A stage 2 fund was obtained to install 8kW/hr solar PVs into five high schools on the main island, which was completed in 2013 [11].
What Went Wrong
During the scoping exercise, extensive discussions were carried out with government ministers, church leaders, school principals, staff, and local communities. Internal transportation, accommodation, and catering were established for the installation team, and the project had the full support of all parties. With the extensive involvement of the INGO partner, the installation team installed and commissioned all of the 8kW/hr systems into the five schools in ten days without a problem, and for four of these schools, the systems are still producing power to the schools.
Unfortunately, in 2020, a cyclone caused a tree to fall on one of the school’s solar PV arrays, and it no longer functions.
Turning Point
As a generalisation, we can confidently say that, as a humanitarian engineering student, whatever project you’re doing will have been done before by others. During the project proposal stage, do your research. Were there similar projects to your sustainable post-installation? If they were successful, why were they successful? If they weren’t sustainable, why weren’t they successful, and what can you add to your project to make it sustainable?
There is so much to know, and in the instance of the tree destroying the solar array that was mentioned above, the project team may have been able to avoid one school losing its solar array by either installing the array in another building or felling the tree that eventually destroyed the array. Obvious questions arise regarding the project team’s discussions with the school regarding the chosen location; were they advised to place the array elsewhere, for example? Did the lack of understanding of local customs and etiquette inhibit free dialogue and so on?
Ethical considerations
Because solar PV installations have a long history of failed projects [11], this project was entered into with a “we have no idea how to make this sustainable” attitude. To help design and implement sustainable renewable energy solutions, the project included postgraduate students from the college of engineering, obviously, but also from sociology, anthropology, education, and commerce, to try and understand how this programme could impact society, culture, education, and the economy. From an ethical perspective, enter into projects with an ‘I don’t know, and I want to learn’ attitude.
Cultural Awareness
Cultural awareness is a critical component of any project implemented within a community, particularly when project personnel are not members of the host nation. It is therefore imperative that the external practitioners make deliberate and sustained efforts to familiarise themselves with the cultural norms, values, and customs of the communities with whom they intend to work. Despite the widespread deployment of solar photovoltaic systems in developing nations over recent decades, many of these installations have proven to be unsustainable [11]. According to Taylor (2018), this lack of sustainability can be attributed, at least in part, to inadequate community participation and insufficient understanding of the local cultural contexts [11]. The significance of cultural awareness in ensuring project sustainability cannot be overstated. A lack of cultural understanding may lead to misinterpretation of verbal and non-verbal cues in communication during project discussions, thereby hindering effective collaboration. For instance, while maintaining eye contact is considered respectful in many Western cultures, the opposite is true in several Polynesian cultures, where avoiding direct eye contact is a sign of
respect [11]. Thus, behaviours perceived as respectful by external project personnel may inadvertently cause discomfort to community members and inhibit open communications. Project teams often become preoccupied with technical or logistical aspects of implementation, sometimes neglecting the external practitioners’ need to understand the cultural foundations necessary for sustainable outcomes. Ultimately, once project teams depart, responsibility for maintaining and sustaining the project rests with the local community. Meaningful participation and collaboration are therefore essential, and these can only be achieved when project teams invest the time and effort required to develop a deep understanding of the cultural and customary practices of the communities with whom they work.
Lessons on Capacity Building
We can strengthen our capacity and develop our capabilities by gathering information through observation, communication, and research. This process improves our understanding and enables us to make better-informed decisions.
Let’s look at two examples from Dr Russell Taylor’s experience as a practitioner.
When Dr Taylor first began working in development, he admits he was rather naïve. He believed he had the solution to Tonga’s education challenges: provide schools with computers so that students and teachers could access information, enhance their learning, and build their capabilities. Problem solved, he thought.
However, because he hadn’t yet spent enough time talking with local people, he was unaware of a key issue. Electricity in Tonga is extremely expensive, especially on the outer islands. The schools that received the computers simply couldn’t afford to use them.
After more in-depth discussions with staff from the Ministry of Education, teachers, and community members, a new idea emerged: include renewable energy as part of the ICT programme. By engaging more closely with people in the country, Dr Taylor expanded his understanding of the real situation. This deeper participation allowed him to find a more sustainable and realistic solution to what had initially been an unsustainable project.
A more recent example comes from Dr Taylor’s time in Somaliland, where he was invited to advise the government on how to better utilise its vast natural resources. Despite doing extensive online research before travelling, he soon realised that he knew very little about the actual day-to-day realities of life there.
This experience reminded him of Howell’s four stages of participant observation:
“Passive participation: where the researcher plays no active role and simply observes.
Moderate participation: where the researcher has some direct involvement with the group and spends a similar amount of time outside it.
Active participation: where the researcher immerses themselves fully in the group, learning its skills and customs.
Complete participation: where the researcher is already part of the group being studied, even before the study begins.”
By conducting only online research before arriving in Hargeisa, the capital of Somaliland, Dr Taylor realised he had been a nonparticipant, a passive observer at best. Once on the ground, he found his eyes opened to the challenges of life in Somaliland and the complexities of working with both the government and local communities to advance development programmes.
Over the following weeks, as he listened, observed, and engaged with people, Dr Taylor moved from being a passive participant to a moderate one. His growing understanding allowed him to contribute more meaningfully to discussions and collaborate effectively with others. Through his in-country experiences, his own capacity was expanded, and he was able to support local communities in strengthening their own capabilities in areas where he had relevant expertise.
In the end, both sides learned from each other, but this exchange of knowledge could never have happened if Dr Taylor had remained a passive participant. Our capabilities grow through access to information, but true participation involves both gaining and giving knowledge.
Exercise 2: Cultural considerations in humanitarian projects
Scenario
In Vavaʻu, Tonga, an international NGO deployed humanitarian engineers to design and install water purification and sanitation systems in three primary schools, aiming to reduce waterborne illnesses and improve student attendance. Although the technical design was sound, the project initially faced challenges because the engineers did not fully respect local cultural protocols. They approached school staff before consulting village chiefs and elders, scheduled work on Sundays despite the day’s sacred significance, and held public meetings that unintentionally marginalised women and younger community members. As a result, even with good intentions, the community perceived a lack of respect, and engagement declined within weeks. The project was a failure.
Responsive Adaptation: Rebuilding Trust
After feedback from local partners, the team shifted their approach:
- Engaging authority correctly: Formal introductions to village chiefs, offering a taonga (gift), and seeking permission.
- Respecting hierarchy: Elders and church leaders spoke first; engineers adjusted their body language to show deference.
- Gender-sensitive engagement: Separate consultation circles for women, led by local female health facilitators.
- Flexible timelines: Adopted ‘Tongan time,’ allowing longer, relational consultations.
- Sabbath respect: No work on Sundays; attended Sunday services when invited.
Outcomes of Culturally Informed Implementation
- Community trust and participation increased significantly.
- Local craftsmen contributed to the construction, incorporating traditional materials.
- Women’s groups delivered hygiene education, leading to a 60% reduction in school absenteeism from preventable illnesses.
Key Learning
Appropriate technology is not only about the device or system; it is about how it fits socially and culturally. In Tonga, culturally aware engineering meant:
- Understanding and respecting hierarchy and humility.
- Preserving spiritual and sacred practices like Sabbath observance.
- Creating safe spaces for participation that honour gender norms.
- Adapting technology solutions to local skills and materials.
Discussion Questions
- How did cultural missteps initially hinder the project?
- Why is local engagement and respect for hierarchy critical in humanitarian engineering?
- What makes this WASH system an example of “appropriate technology”?
How could similar principles be applied in another cultural context?
Key Takeaways
- Understanding community decision-making structures is essential, as engaging the correct authorities first builds trust and ensures project acceptance. Respect Local Hierarchies.
- Value Humility and Non-Verbal Cues. Demonstrating respect through body language, tone, and demeanour fosters positive relationships and aligns with cultural norms in the communities.
- Conducting research on local customs, seeking guidance from local partners, and planning culturally appropriate communication strategies before arriving on-site is key to community collaboration and project success.
- Listen, listen, listen… if you want to do more: listen more
References
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[2] C. Raeff, A. D. Fasoli, V. Reddy, and M. F. Mascolo, “The concept of culture: Introduction to spotlight series on conceptualizing culture,” Applied Developmental Science, vol. 24, no. 4, pp. 295–298, 2020, doi: 10.1080/10888691.2020.1789344.
[3] J. Bakker, “The Gandhian approach to swadeshi or appropriate technology: A conceptualization in terms of basic needs and equity,” J. Agric. Ethics, vol. 3, no. 1, pp. 50–88, 1990.
[4] H. Hazeltine, Field Guide to Appropriate Technology. Burlington, MA: Academic Press, 2003, pp. 1–16, doi: 10.1016/B978-012335185-2/50044-9.
[5] E. Lynch, “Humility as a professional engineering asset: An analysis of humble behaviour in the Australian engineering workforce,” Ph.D. dissertation, Australian National Univ., Canberra, Australia, 2024.
[6] S. Kumari and S. R. Tito, “Community and cultural competencies contribution in engineering education,” in Proc. 35th Annu. Conf. Australas. Assoc. Eng. Educ. (AAEE 2024), Christchurch, New Zealand, Dec. 2024, pp. 580–587.
[7] B. Avendano-Uribe, M. Milke, and D. Castillo-Brieva, “Participatory modelling: Precedents and prospects for civil engineering,” Civil Eng. Environ. Syst., vol. 39, no. 2, pp. 93–122, 2022, doi: 10.1080/10286608.2022.2083111.
[8] A. Aslam et al., “Effective community listening: A case study on photovoice in rural Nicaragua,” Int. J. Service Learn. Eng., Humanitarian Eng. Social Entrepreneurship, vol. 8, no. 1, pp. 36–47, 2013.
[9] J. A. Leydens and J. C. Lucena, “Listening as a missing dimension in engineering education: Implications for sustainable community development efforts,” IEEE Trans. Prof. Commun., vol. 52, no. 4, pp. 359–376, 2009.
[10] Ethnologue: Independent State of Papua New Guinea. Available: https://www.ethnologue.com/country/PG/.
[11] R. C. Taylor, “Development funding and policy: The importance of information and capability building with particular reference to Tonga,” Ph.D. dissertation, Univ. Canterbury, Christchurch, New Zealand, 2018.
About the authors
name: Dr Bryann Avendaño-Uribe
institution: University of Canterbury
website: https://oer.pressbooks.pub/humanitarian-engineering/front-matter/about-the-editor/
name: Dr Russell Taylor
institution: EcoCare Pacific Trust
Dr. Russell Taylor is a Research Fellow at the National Centre for Research on Europe at the University of Canterbury, New Zealand. He completed his MSc in Freshwater Ecology at the University of Canterbury in 2001 and his PhD in Sustainable Development at the same institution in 2018. Dr. Taylor’s research focuses on the sustainable development of impoverished nations, applying Enpovigo and ecological principles as a developmental framework. His work highlights participation, capability building, education, basic human needs, renewable energy, powered ICTs, and pathways for sustainable self-determination. He also specialises in development theory, including participatory approaches, capability building, indigenous developmental theories, and the pursuit of happiness as a goal of remote community development. His expertise extends to international development funding, with experience across the European Development Fund, the Bretton Woods Organisations, the United Nations Development Fund, NGOs, and transnational and multinational corporate development. In addition to his academic role, Dr. Taylor is the Founder and CEO/Board Member of the EcoCARE group, an international NGO with branches in Norway and Ukraine, and regional bodies EcoCARE Africa (Kenya) and EcoCARE Pacific (New Zealand).
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