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One hundred thousand years ago, give or take, the forebears of some of Australia’s First Nations—by some accounts as few as 150 people—left Africa on an immense journey. After some 2,000 generations, the passage through new and unfamiliar territories of these first modern human beings terminated in a supercontinent that included Australia, Papua, and Tasmania. By some estimates, no more than 150 people—the same number that had originally left Africa—made the final sea crossing that separates Indonesia and Australia. Research on such ancient migrations emphasises population growth, the ‘selfish gene,’ and the territorial imperative, as key drivers of mobility. This working paper speculates that the numinous was the equal to any other factor in migration, which is why this vast trek is called an inspired journey or the very first pilgrimage.

Indigenous Peoples' lands (IPL) cover at least 38 million km 2 (28.1%) of Earth's terrestrial surface. These lands can be important for biodiversity conservation. Around 20.7% of IPL intersect areas protected by government (PAs). Many sites of importance for biodiversity within IPL could make a substantial but hitherto unquantified contribution to global site-based conservation targets. Key Biodiversity Areas (KBAs) represent the largest global network of systematically identified sites of high importance for biodiversity. We assessed the effectiveness of IPL in slowing biodiversity loss inside and outside PAs by quantifying tree cover loss from 2000 to 2019 in KBAs at international and national levels and comparing it with losses at equivalent sites outside mapped IPL. Based on a matched sample of 1-km 2 cells in KBAs inside and outside mapped IPL, tree cover loss in KBAs outside PAs was lower inside IPL than outside IPL. By contrast, tree cover loss in KBAs inside PAs was lower outside IPL than inside IPL (although the difference was far smaller). National rates of tree cover loss in KBAs varied greatly in relation to their IPL and PA status. In one half of the 44 countries we examined individually, there was no significant difference in the rate of tree cover loss in KBAs inside and outside mapped IPL. The reasons for this intercountry variation could illuminate the importance of IPL in meeting the Convention on Biological Diversity's ambition of conserving 30% of land by 2030. Critical to this will be coordinated action by governments to strengthen and enforce Indigenous Peoples' rights, secure their collective systems of tenure and governance, and recognize their aspirations for their lands and futures., (© 2024 The Authors. Conservation Biology published by Wiley Periodicals LLC on behalf of Society for Conservation Biology.)

Although the recognition of Indigenous Peoples' contributions to climate governance by the international community has gradually increased, a rights-based approach in national climate action is still largely absent. This article analyses the recognition of Indigenous Peoples' rights in Nationally Determined Contributions (NDCs) under the Paris Agreement. We conducted a content analysis of all NDCs submitted between 2016 and May 2022. Through a five-pronged framework of sustainable self-determination, we assessed how the NDCs recognise: i. Indigenous Peoples as rights-holders; ii. Indigenous jurisdiction over land; iii. Indigenous knowledge systems; iv. Indigenous Peoples' right to full and effective participation in climate governance; and v. the legacy of colonialism. NDCs with references related to Indigenous Peoples are increasing. However, questions remain regarding their sincerity and commitment to implementation. States must therefore make more significant efforts to ensure that the NDCs take a rights-based approach and contribute to strengthening Indigenous Peoples' role and say in climate governance., (© 2023. The Author(s).)

In 2009, the Colombian Constitutional Court issued ruling Auto 004, declaring 34 indigenous groups as being at risk of extermination due to the internal armed conflict and ordered the Colombian government, led by the Interior Ministry, to protect them. Since then, although the critical situation persists, the government has proven its compliance with the Court's order through a documentation process. The purpose of this article is to examine the role of documentation in mediating legal protection in a violent context. Based on yearlong participant observation at the Colombian Interior Ministry, the study approaches the production of the government's documentary response as an artifact. It addresses its formulation and context within the institutional setting, the discussions regarding what to include and what to exclude, and the decisions that shape its content. It highlights how the assembled document enchants, by skillfully combining the aesthetics and technical aspects. It illustrates how numbers that portray compliance are constructed and displayed in the document, while concealing the failure to make the changes that were ordered: a phenomenon termed here as complying incompliantly. The paper's originality lies in deconstructing the powerful governmental sophism of money invested as compliance with an obligation, through ethnographic attention to the document. Likewise, the analysis is part of the challenge dealt with by studies of the gap between law and reality, by suggesting that the problem lies not in a gap between well-intended law and the violent reality that overflows it but rather in the way this "gap" is filled by complex documenting processes. As such, the paper contributes to the anthropological studies on law, documentation and accountability. [ABSTRACT FROM AUTHOR]

"Big Bend National Park: Mexico, the United States, and a Borderland Ecosystem" by Michael Welsh is a historical exploration of Big Bend National Park, situated on the border between Mexico and the United States. The book examines the unique landscape of the park, shaped by the Rio Grande river, and the challenges posed by its borderland ecosystem. Welsh discusses the efforts of conservationists, politicians, and scientists in establishing the park and highlights the potential for binational cooperation and collaboration. The book also addresses the tensions between preservation and development in national parks and the need to navigate the changing cultural and political landscape. While the book lacks an examination of the park's future in the face of climate change and public policy, it offers valuable insights for students and scholars interested in national identity, border relations, and environmental protectionism. [Extracted from the article]

Research teams working with indigenous people or local communities in the field of global environmental change represent local knowledge and concerns related to climate or environmental issues in the resulting scientific texts. However, by highlighting some aspects in particular ways and fading others to the background, every representation simultaneously reveals, conceals, and distorts aspects of what is represented. This paper aims to analytically highlight how frames in scientific texts are at work in emphasizing some aspects of local knowledge and concerns while fading other aspects into the background, which inevitably has micro and macro consequences through how local knowledge is incorporated, represented, and added to the body of knowledge of a given field. I have adapted a widely used frame concept from media studies to make it suitable for the analysis of scientific texts. The proposed method identifies main frames of a paper, maps how devices for achieving selective emphases, such as repetitive formulations and strong words, are at work in the text, and elicits how the frame's key functions occur in papers: (1) identify problems, (2) diagnose causes, (3) make moral judgments, (4) suggest solutions or offer a path toward solutions, and (5) attribute roles. Points (4) and (5) are specifically designed for the analysis of scientific texts. In addition, I have added a step that shows how frames shape representations of local knowledge and concerns in scientific texts. This method is meant to develop reflexive awareness among the scholarly community about their writing practices and promote critical thinking about the unintended impacts that uncritical reproduction of taken-for-granted frames may have through their shaping of representations of local and indigenous knowledge and concerns. To illustrate the potential of the frame concept for analyzing scientific texts, I applied the new method to two papers. Further, the paper discusses the potential of frame analysis as a tool for reflexivity among research teams that work with and within local communities. [ABSTRACT FROM AUTHOR]

One hundred thousand years ago, give or take, the forebears of some of Australia’s First Nations— by some accounts as few as 150 people—left Africa on an immense journey. After some 2,000 generations, the passage through new and unfamiliar territories of these first modern human beings terminated in a supercontinent that included Australia, Papua, and Tasmania. By some estimates, no more than 150 people—the same number that had originally left Africa—made the final sea crossing that separates Indonesia and Australia. Research on such ancient migrations emphasises population growth, the ‘selfish gene,’ and the territorial imperative, as key drivers of mobility. This working paper speculates that the numinous was the equal to any other factor in migration, which is why this vast trek is called an inspired journey or the very first pilgrimage. [ABSTRACT FROM AUTHOR]

Attachment theory has become one of the most influential models guiding parent-child relationships in programs of prevention, treatment, and education, including programs for Aboriginal parents. However, whether the model can be reliably applied when working with Aboriginal peoples has not yet been established. Studies on attachment security conducted with different cultural groups provide a means of comparing naturally occurring differences in parenting practices and socio-emotional environments of children. These studies report inconsistencies of attachment security across cultures and suggest that consideration should be given to cultural differences when applying attachment theory across cultures. In this article, we analyse the correspondence between attachment theory and descriptions of Aboriginal parenting and question the relevance of attachment theory to Aboriginal parents who do not adhere to the mother-infant dyad as the sole contributor to the child's sense of security. [ABSTRACT FROM AUTHOR]

In the last years, the interest in ecosystem services (ESs) as a decision-making tool for environmental policy has been growing. The ES paradigm has also impacted the judicial system and in some countries the common law tradition. Experiences and lessons learned from the ES litigation have been already documented. In the initial analysis, this article aims to identify key trends in ESs case law in Latin America-a leading region in environmental constitutionalism-by exploring the judicial decisions issued by high courts and subnational environmental courts that mention or incorporate the ES term. In the second level of analysis, we focused on the Colombian Constitutional Court landmark decision; the Arroyo Bruno judgment aimed to protect the rights to water, food security, and health of the Wayuú indigenous people. We argue this is a groundbreaking ruling in Latin America, given that for the first time, a Court uses the ES-based approach to protect the environmental rights of ethnic communities, incorporating ES concepts to the constitutional law sphere and integrating into the same conversation, interdisciplinary and intercultural knowledge., (© 2021. The Author(s), under exclusive licence to Springer Science+Business Media, LLC, part of Springer Nature.)

Copyright of Revista del Museo de Antropología is the property of Museo de Antropologia - IDACOR and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The countries of China, the United States, India, Russia, Japan, and Germany emit 60% of the world’s carbon gases that cause climate change and the breakdown of biodiversity. At the same time, these countries, and the corporations they created seek to make sizable economic profits from “Green Energy” as a replacement for dependence on the carbon-based economy. State government and corporate policies promote the mining of metals such as gold, tantalum, and lithium—key elements necessary for supporting the development for electrical replacements to petroleum-based machines like cars. The problem explored in this article is that while effecting “green energy” is a positive step toward reversing the adverse effects of the carbon-based economy, catastrophic damage is done to the environment and indigenous peoples. The consequent mining and other resource exploitation of the “greening” directly destroy and pollutes the environment while violently forcing the removal of indigenous peoples from their territories or now killing thousands of people. Democratizing mining and other resource exploitation inside indigenous peoples’ ancestral territories is essential and must become the new standard—a standard based on obtaining the consent of the affect indigenous peoples. The author presents a green-energy plan for mediating relations between indigenous nations, corporations, and states. Mining and exploiting “green energy” resources is a dominant yet destructive economic activity in the Democratic Republic of Congo (DRC)—the second largest state in the African Continent. The DRC illustrates the problem as the largest source of “green-energy” tantalum—a “refractory metal” mined with lithium essential to producing capacitors, computer chips and semiconductors used in electric technology. Tantalum and lithium are mined primarily from the territories of indigenous nations with disastrous consequences. INSET: Our Land Our Nature. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Oriental Studies (Al-Farabi Kazakh National University) / Kazahskij Nacional'nyj Universitet Imeni Al'-Farabi Vestnik Seriâ Vostokovedeniâ is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, Dr. Rÿser recounts the key events and strategies that led to the successful Indigenous movement to safeguard Indigenous rights during the Canadian Patriation. He tracks the movement's development from the 1969 "White Paper," in which Prime Minister Pierre Trudeau and Minister of Indian Affairs Jean Chrétien proposed eliminating the special status of Indigenous peoples in the new constitution, to Grand Cheif George Manuel's 1980 initiative, the "Constitution Express," in which he organized more than 600 Indigenous activists to travel across Canada by train to demand that the rights guaranteed in their Indigenous treaties with the British be upheld by the new Canadian Constitution. [ABSTRACT FROM AUTHOR]

Four publishing companies in Ibadan were sampled to determine their impact on availability and accessibility of indigenous books in Nigeria educational sector, the impact of indigenous publishing on educational development in Nigeria, constraints to indigenous publishing in Nigeria and ways of promoting indigenous publishing in Nigeria. A survey of quantitative method was conducted with questionnaire as data gathering instrument. The population of study was 100 being the sum of 25 respondents randomly selected from each publishing company. Frequency counts and percentages were adopted for data analysis. Results showed that that indigenous books are available and accessible in Nigeria education sector, supplementary reading of indigenous books impacted much, poor sales promotion of indigenous materials' has the most strong factor among all the factors highlighted as possible constrains to indigenous publishing in Nigeria, and that organizing reading campaigns among students will be the most possible way in promoting indigenous publishing in Nigeria. The study concluded that authors write on indigenous materials in Nigeria and these made Indigenous books are available and accessible in Nigeria education sector. It therefore among others recommends that there is a need to create conducive environment for indigenous publishers to compete with their contemporaries in other countries while government should gear all its effort towards revitalizing the moribund Nigeria paper mill. [ABSTRACT FROM AUTHOR]

Background: Indigenous populations in Canada and the United States (US) have maintained reciprocal relationships with nature, grounded in respect for and stewardship of the environment; however, disconnection from traditional food systems has generated a plethora of physical and mental health challenges for communities. Indigenous food sovereignty including control of lands were found to be factors contributing to these concerns. Therefore, our aim was to conduct a scoping review of the peer-reviewed literature to describe Indigenous disconnection from Indigenous food systems (IFS) in Canada and the US. Methods: Following the Preferred Reporting Items for Systematic Reviews and Meta-Analyses for Scoping Reviews (PRISMA-SR) and Joanna Briggs Institute guidelines, we searched MEDLINE, SCOPUS, International Bibliography of the Social Sciences, Sociological Abstracts, and Bibliography of Native North Americans. Data was extracted from 41 studies and a narrative review completed based on study themes. Results: The overarching theme identified in the included studies was the impact of colonization on IFS. Four sub-themes emerged as causes for Indigenous disconnection from traditional food systems, including: climate change; capitalism; legal change; and socio-cultural change. These sub-themes highlight the multiple ways in which colonization has impacted Indigenous food systems in Canada and the US and important areas for transformation. Conclusions: Efforts to reconnect Indigenous knowledge and values systems with future food systems are essential for planetary health and sustainable development. Traditional knowledge sharing must foreground authentic Indigenous inclusion within policymaking. Highlights: • The main theme identified amongst the SR literature was the lasting impacts of colonization on Indigenous food systems in Canada and the US, which is described through four key areas: climate change; capitalism; legal changes; and socio-cultural changes. • Less than 20% of included papers report author positionality, with only 7% of included papers reporting Indigenous authorship, emphasizing an opportunity for more reporting and Indigenous engagement in the future. • Loss of cultural knowledge and practices was highlighted by many articles reviewed. • Revitalisation of IFS must include authentic Indigenous engagement, support Indigenous knowledge frameworks, community sharing networks, education programs and co-management. [ABSTRACT FROM AUTHOR]

Co-designed health initiatives are gaining popularity in Aotearoa (New Zealand). However, emerging research identifies potential pitfalls for Indigenous populations, particularly Māori (Indigenous Peoples of Aotearoa), when Kaupapa Māori principles are ignored. Using the Indigenous He Pikinga Waiora Implementation (HPW) framework as a guide, this paper provides an autoethnographic reflective account of the co-design process that led to the development and implementation of the Whirihia holistic assessment tool for the Kaupapa Māori antenatal wānanga (workshop) Whirihia Te Korowai Aroha. The co-design process resulted in a culturally appropriate and responsive holistic assessment tool that provided a quality health needs assessment pathway for māmā hapū (pregnant women) and their whānau (family). This reflective account provides examples of key considerations that align to the HPW framework in the hope that it will afford some guidance for fellow emerging researchers who wish to undertake ethical co-designed health research with Māori (and non-Māori) communities and organisations. Glossary of Māori words: Aotearoa: New Zealand; hapū: sub-tribes; hapūtanga: pregnancy; hui: meeting; ipu: clay pot; iwi: tribe; Kaupapa Māori: Māori ideology incorporating the knowledge, skills, attitudes and values of Māori society; māmā: mothers; māmā hapū: pregnant women; Māori: Indigenous people of Aotearoa; Pākehā: non-Māori (most often New Zealand European); pēpi: infant; pono: true, valid, honest, genuine; pōwhiri: welcome ceremony; te ao Māori: Māori world view; te reo Māori: Māori language; tika: correct, accurate, appropriate; tikanga: values and beliefs; wahakura: woven flax basket that can be used in the parental bed; waiata: song; wānanga: workshop; whakawhānau: birth; whakawhanaungatanga: relationship/connections; whānau family; whenua: afterbirth; land. [ABSTRACT FROM AUTHOR]

Purpose: During the COVID-19 pandemic, the NZ COVID Tracer App (NZCTA) was released as a digital intervention to support contact tracing processes in Aotearoa New Zealand. This paper examines whether NZCTA met the data governance requirements of the Indigenous Māori people. Māori are an interesting case study as they have unique Treaty and data sovereignty rights, and a higher risk of COVID-related mortality. Methods: The NZCTA was assessed against 24 criteria drawn from the Māori Data Governance Model. The assessment drew on documentary sources and the authors' knowledge of NZCTA and contact tracing process. Each criteria was assessed as 'met', 'partially met' or 'not met'. Results: Our retrospective assessment showed a mixed performance against the Māori Data Governance Model, with NZCTA only fulfilling seven of the 24 model criteria and failing to meet nine. Conclusion: There is significant room for improvement in future digital health interventions for Māori. Much work remains to be done in the Aotearoa public sector to uphold Māori data sovereignty and address systemic barriers to genuine partnership with Māori. [ABSTRACT FROM AUTHOR]

The objective of this paper is to contribute to the understanding of forest cover loss patterns and the protection role of Indigenous peoples in the forests of Araucanía, Chile. Previous research indicated lower rates of forest cover loss in land managed by Indigenous peoples; however, this was primarily focused on tropical forests. This paper focuses on the temperate forests in the region of Araucanía and hypothesizes that there will be a similar trend, with lower rates of deforestation in areas owned by Indigenous peoples. A logistic regression model was used which included multiple underlying drivers that have shown to impact deforestation rates. The results of this study corroborated the hypothesis that lands owned by Indigenous peoples have lower rates of deforestation, and that protection status, agricultural function, and railway proximity have a strong influence on forest clearing, while slope, elevation, and proximity to urban areas demonstrated a minimal impact. [ABSTRACT FROM AUTHOR]

Indigenous Peoples have been stewarding lands with fire for ecosystem improvement since time immemorial. These stewardship practices are part and parcel of the ways in which Indigenous Peoples have long recorded and protected knowledge through our cultural transmission practices, such as oral histories. In short, our Peoples have always been data gatherers, and as this article presents, we are also fire data gatherers and stewards. Given the growing interest in fire research with Indigenous communities, there is an opportunity for guidance on data collection conducted equitably and responsibly with Indigenous Peoples. This Special Issue of Fire presents fire research approaches and data harvesting practices with Indigenous communities as we "Reimagine the Future of Living and Working with Fire". Specifically, the article provides future-thinking practices that can achieve equitable, sustainable, and just outcomes with and for stakeholders and rightholders (the preferred term Indigenous Peoples use in partnerships with academics, agencies, and NGOs). This research takes from the following key documents to propose an "Indigenous fire data sovereignty" (IFDS) framework: (1) Articles declared in the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) as identified by the author and specified in Indigenous-led and allied Indigenous fire research in Australia, Canada, and the U.S.; (2) recommendations specific to cultural fire policy and calls for research in the 2023 Wildland Fire Mitigation and Management Commission report; (3) research and data barriers and opportunities produced in the 2024 Good Fire II report; and threads from (4) the Indigenous Fire Management conceptual model. This paper brings together recommendations on Indigenous data sovereignty, which are principles developed by Indigenous researchers for the protection, dissemination, and stewardship of data collected from Tribal/Nation/Aboriginal/First Nations Indigenous communities. The proposed IFDS framework also identifies potential challenges to Indigenous fire data sovereignty. By doing so, the framework serves as an apparatus to deploy fire research and data harvesting practices that are culturally informed, responsible, and ethically demonstrated. The article concludes with specific calls to action for academics and researchers, allies, fire managers, policymakers, and Indigenous Peoples to consider in exercising Indigenous fire data sovereignty and applying Indigenous data sovereignty principles to fire research. [ABSTRACT FROM AUTHOR]

Background: Every year, people in Canada are evacuated due to wildland fires to avoid death, injury, and illness from fire and smoke events. Aims: In this paper, we provide an overview of evacuations recorded in the Canadian Wildland Fire Evacuation Database between 1980 and 2021. Methods: Our analysis covers evacuations in Canada from 1980 to 2021. We provide summary statistics including number of evacuations and evacuees, evacuation duration, seasonality, evacuation causes, community types, structure losses, and fatalities. We also investigate temporal and spatial patterns. Key results: Between 1980 and 2021, there were 1393 wildland fire evacuation events with 576,747 people evacuated. During this period, there was an overall increase in frequency of evacuations, number of evacuees, and duration of events. Structure loss occurred during 194 evacuation events, with 4105 homes burned. We estimate wildland fire evacuations cost at least CAD3.7 billion (excluding structural losses), jumping to CAD4.6 billion if we include productivity losses. Indigenous peoples are disproportionately impacted in wildfire evacuations compared to the general Canadian population. Conclusions: Wildland fire evacuations continue to occur across Canada and are increasing. Implications: The findings from this study give us a better understanding of the characteristics of wildland fire evacuations, which can help guide emergency management. This paper summarises data on wildland fire evacuations in Canada between 1980 and 2021. There were 1393 wildland fire evacuation events with 576,747 people evacuated, costing approximately CAD4.6 billion CDN including productivity losses. [ABSTRACT FROM AUTHOR]

Disaster capitalism creates political and economic space for neoliberal projects to benefit the wealthy disproportionately while marginalizing Indigenous groups. This paper examines how and the extent to which local disaster capitalism has affected Indigenous communities in Nepal's Kathmandu Valley, as they recover from the 2015 earthquakes, and how local disaster capitalism ought to be countered. Based on an in-depth analysis of local disaster capitalism in Rudrayani Guthi, Nepal, the findings of this study demonstrate that Indigenous peoples have been negatively affected by state-sponsored disaster recovery schemes, whereas wealthy people and businesses have benefitted from them. Such schemes focus on "physical reconstruction" and "economic development", dispossessing Indigenous lands to pave the way for housing, motorways, greenfield urban development, and hydropower. Many Indigenous groups are forced to be part of such schemes, while local disaster capitalism continues in the name of "disaster recovery". The paper highlights the unfortunate reality of the local disaster capitalism taking shape and destroying Indigenous lives and livelihoods. The paper concludes by offering some principles used by Indigenous peoples while countering local disaster capitalism through confrontations with powerful actors and while protecting their land during the process of disaster recovery. [ABSTRACT FROM AUTHOR]

In small-scale fisheries management, the significance of participation is widely recognised but we are still learning how this can be better operationalised to include different groups, such as women or Indigenous peoples. Participatory monitoring is one tool which has been used to increase participation in fisheries management. The aim of this review is to use critical interpretive synthesis to examine the literature on participatory monitoring within community-based fisheries management from a gender perspective. The synthesis identified and discussed several key areas: reasons presented in the literature for engaging with the themes of gender or participatory monitoring, gendered aspects of participatory monitoring, knowledge valuation and prioritisation in management, replicability and transparency of programme or research methods, and marginalisation narratives. Our findings show the complexities of conducting gender-aware participatory monitoring. Participatory monitoring has the potential to be a transformative and empowering process if the power dynamics involved are considered and addressed. [ABSTRACT FROM AUTHOR]

This research investigates the intricate connection between indigenous knowledge and sustainable forest management, with two main objectives. It seeks to explore and outline indigenous knowledge, elements, and practices that support sustainable forest management (SFM). It aims to uncover the invaluable traditional insights and practices that have helped preserve and ensure the responsible use of forest ecosystems. Also, it investigated global environmental policies that support indigenous knowledge since the inception of the Convention on Biological Diversity (CBD). A narrative review method was employed to review and analyse peer-reviewed contents and reports to deduce ancestral or traditional wisdom, knowledge, practices, and beliefs from existing studies. The paper extracted data from existing literature from scholarly peer-reviewed journals. It aims to provide useful information for policy-makers, forest managers, and indigenous communities, to promote SFM and the sustainable development goals related to a sustainable environment. The study found that indigenous knowledge (IK) which includes ethnobotanical knowledge and plant selection, mixed land use, seed banks, and cultural beliefs such as sacred groves and taboos are some traditional practices, beliefs, and cultural knowledge that support SFM and can be integrated into international and national environmental management policies which the two-eyed seeing framework (TESF) seeks to promote. The framework highlights the potential of implementing IK into SFM. Also, the Akwé: Kon Guidelines, the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), and the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES), are some global environment policies that recognise traditional people and indigenous knowledge since the commencement of the CBD in the nineties. The paper recommends, for a future study, investigating the applicability of the Akwé: Kon Guidelines in international and national projects and programs that impact traditional sacred lands, forests and rivers, and indigenous people. Also, the United Nations Framework Convention on Climate Change (UNFCCC) and the Paris Agreement need to fully acknowledge the supporting role of indigenous knowledge and people in climate change mitigation and adaptation solutions, especially in Africa, since the majority of the world's population constitutes indigenous people who inhabit healthy standing forests and ecosystems. [ABSTRACT FROM AUTHOR]

In 2016, Canadian musician Gord Downie released a solo concept album titled Secret Path, which dealt with the death of Chanie Wenjack, an Anishinaabe boy who passed away after escaping an Ontario residential school in the 1960s. This album came just one year after the Final Report of the Truth and Reconciliation Commission (TRC) was published, marking a major national step in the reconciliation process. This, in combination with Downie's terminal brain cancer diagnosis that same year, gave the album a particularly heightened prominence within Canada. This paper examines Downie's album through the musicological framework of secondary musical witnessing, where Downie acts as a witness in defining the story of Chanie Wenjack. Through analyzing Downie's role as a musical witness, broader questions of Indigenous allyship are explored through the colonial lens of settler witnessing. This paper aims to explore the nuances and circumstances around Secret Path to understand its historical and cultural significance in the reconciliation movement upon its release, as well as the problems with its legacy related to Indigenous allyship when judged by modern standards as a way of demonstrating how far the reconciliation movement has progressed since 2016. [ABSTRACT FROM AUTHOR]