The terms “indigenous” and “indigeneity” are typically used to refer to collectives inhabiting specific areas. The common assumption associated with these terms is the existence of unchanged cultures, fixed beliefs, and political systems, and a perception of exoticism due to their isolation from external developments. This understanding represents a form of hermeneutical and testimonial injustice, as their existence is seen as a benchmark for comparing progress conditions. This comparison then generates various definitions of successful development within the context of modern nation-states. Even when indigeneity are included as stakeholders in public policy formulation, their position is no more than artifacts of a glorified past, revered and maintained as romantic monuments. Thus, this involvement is merely oriented toward preservation. In reality, they are social entities with historical consciousness and future orientations. Like modern societies, they also have a vision of civilization. They should be included as participants, ensuring their voices are meaningful in constructing collective knowledge and interpretation (testimonial & hermeneutical justice) in pursuing well-being.

1. Indigenous Philosophy
2. Indigenous Psychology
3. Well-beingness
4. Indigenous Law
5. Indigenous Ethics
6. Indigenous Knowledge
7. Indigenous Public Policy
8. Epistemic Justice
9. Just Energy Transition
10. Indigenous Religion

The Conference invites theorists, scholars, researchers and practitioners working in the fields of, but NOT limited to, philosophy, political science, sociology, anthropology, gender studies, religious studies, human geography, psychology, public policy studies, media studies, international relations, sexuality, history, criminology, maritime studies, education, language and legal studies to submit their paper and contribute to the debate.