Search

"The Routledge Companion to Global Indigenous History" is a comprehensive volume edited by Ann McGrath and Lynette Russell that explores the complexities and diversity of Indigenous history across the globe. The book is organized into six themes, including global perspectives, migrations and mobilities, colonial encounters, removals and diasporas, memory and identity, and future approaches to Indigenous histories. The chapters cover a wide range of topics and regions, highlighting the shared experiences and struggles of Indigenous peoples while also recognizing their unique histories and aspirations. The collection aims to address the omission of Indigenous history from mainstream global accounts and offers valuable insights for the field of history. [Extracted from the article]

Indigenous veterans have been celebrated for their achievements in the two world wars, adding needed texture to Canada's half-century at war. However, Indigenous peoples on the home front have remained periphery to the study of Indigenous peoples' experiences of the world wars, leaving veterans and military eligible men as the main protagonists in the story. Those individuals left on reserve experienced the conditions of war, the mobilization of the Canadian state for war, and the enlistment of Indigenous men into the army differently than enlisted men. Analyzing Indigenous petitioners' political advocacy during the First World War and the Second World War offers a more textured and complex representation of Indigenous peoples' experiences during the world wars. By negotiating their place within the settler Canadian state, while also clearly defining their sovereignty and distinct political cultures, Indigenous peoples remained active participants in the political arena during the period from 1914 to 1945. Rather than "awakening" politically on the return of veterans in response to broken promises, Indigenous peoples on the home front deployed and evolved existing political tools and strategies to articulate their responses to wartime policy. [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]

Writing from the "imperial side of the frontier of empire", Price seeks out "echoes" of Indigeneity through their traces in imperial archives (2-3). Their stories provide examples of Price's framing narrative of imperialist humanitarian hopes denied, a narrative that skilfully weaves together trajectories from both New Zealand and the Australian colonies. Social historian Richard Price's previous book, I Making Empire i , provided a nuanced reading of nineteenth-century encounters between British missionaries and officials and their Xhosa interlocutors in South Africa. [Extracted from the article]

The White Paper of 1969, which proposed to eliminate the legislated difference between Indigenous peoples and other Canadians promised a dramatic break from the settler status quo but became, instead, synonymous with continued assimilatory policies, an out-of-touch federal government, and (somewhat ironically) a catalyst for the modern Indigenous rights movement. Indigenous criticism of the paper was swift, with several Indigenous political organizations producing policy papers decrying the White Paper and demanding its retraction. And discussions would not stop there. In the ensuing decades, scholars have taken up the policy as a turning point for Indigenous politics. This article questions what this White Paper dominance has done for our understandings of the modern Indigenous movement and suggests that the policy has been mobilized in ways that separate the movement into pre- and post-eras, effectively erasing, or at least minimizing, pre-1969 political work and overemphasizing provincial and national unity after 1969. [ABSTRACT FROM AUTHOR]

In this paper, we describe the challenges of collecting data in the Māori population for automatic detection of schizophrenia using natural language processing (NLP). Existing psychometric tools for detecting are wide ranging and do not meet the health needs of indigenous persons considered at risk of developing psychosis and/or schizophrenia. Automated methods using NLP have been developed to detect psychosis and schizophrenia but lack cultural nuance in their designs. Research incorporating the cultural aspects relevant to indigenous communities is lacking in the design of existing automatic prediction tools and one of the main reasons is the scarcity of data from indigenous populations. This paper explores the current design of the New Zealand health care system and its potential impacts on access and inequities in the Māori population and details the methodology used to collect speech samples of Māori at risk of developing psychosis and schizophrenia. The paper also describes the major obstacles faced during speech data collection, key findings, and probable solutions. [ABSTRACT FROM AUTHOR]

Background: The German naturalist Alexander von Humboldt conducted an expedition through the American continent, alongside Aimé Bonpland, from 1799 to 1804. Before finally returning to Europe, they decided to take a side trip to the USA between May 20 and July 7, 1804. Humboldt's most detailed account of his time in the USA consists of a manuscript entitled "Plantae des États-Unis" (1804), containing information on useful plants and timber of the country. The aim of this paper is to retrieve, for the first time, ethnobotanical information regarding North American plants and their uses inside this Humboldt's manuscript as well as to highlight the erasure and invisibilization of North American Indigenous knowledge within historical documents and bibliography, mainly during the nineteenth century. Methods: "Plantae des États-Unis" (digitized version and its transcription) was carefully analyzed, and information on plant species mentioned in the manuscript (including botanical and vernacular names, traditional uses, and general observations) was retrieved. Traditional uses were correlated with ethnobotanical data from the Native American Ethnobotany Database and encyclopedic literature on North American plants from the nineteenth and early twentieth centuries, as well as recent pharmacological studies searched in scientific papers. Results: In the manuscript are mentioned 28 species distributed in 15 botanical families, with Fagaceae (9 Quercus species) being the most representative. All species are USA natives, except for one undetermined species (only the genus was mentioned, Corylus). Four species were directly mentioned as medicinal (Toxicodendron radicans, Liriodendron tulipifera, Actaea racemosa, and Gillenia stipulata), while other four were described as tanning agents (astringent) (Cornus florida, Diospyros virginiana, Quercus rubra, and Quercus velutina). Two species were described as bitter (Xanthorhiza simplicissima and A. racemosa). Nine Quercus species were described, but five were reported as the most useful oaks for cultivation in Europe (Quercus bicolor, Quercus castanea, Quercus virginiana, Quercus michauxii, and Quercus alba); three of them were used for ship construction (Q. virginiana, Q. michauxii, and Q. alba), two as astringent (Q. rubra and Q. stellata), and one had wood of poor quality (Quercus phellos). One species was described as a yellow dye (Hydrastis canadensis), and the other was mentioned as toxic (Aesculus pavia). Ten species did not have any useful applications listed. Conclusions: Although "Plantae des États-Unis" is a brief collection of annotations, these data reveal a historical scenario of outstanding plants with social and economic interest in the USA at the beginning of the nineteenth century. The data highlight a clear process of suppression of the traditional knowledge of Native North American Indigenous peoples in past historical records and literature, due to the lack of acknowledgment by white European settlers and American-born explorers. This ethnobotanical inventory may help us understand the relationship between plants and Native North American Indigenous peoples, as well as European naturalists and settlers, and USA-born people in the past, and reflect on the importance of Indigenous traditional knowledge, bioeconomy, sustainable management, and conservation of biodiversity in the present and future. [ABSTRACT FROM AUTHOR]

This paper outlines the development of a new Indigenous research methodology: Indigenous Literature Re-view Methodology (ILRM). In the rejection of the idea that Western, dominant forms of research 'about' Indigenous peoples are most valid, ILRM was developed with aims to research in ways that give greater emphasis to Indigenous voices and knowledges, foregrounding Indigenous ways of being, doing and knowing. The advantages of ILRM include identifying themes as 'relevant' as opposed to 'common'. This method is based on relatedness, which is framed by Aboriginal ontology, axiology and epistemology, or ways of being, ways of doing and ways of knowing. Describing and employing ILRM to re-view Indigenous Australian boarding school literature, it was found there is a modest but robust body of research that has emerged in the past 20 years. Sixty-six written sources (i.e. journal articles, reports, theses and books) which were published in 2000 onwards and focussed on a topic of contemporary Indigenous boarding schooling were analysed. Sources that included a chapter or section on boarding as part of a publication focussed on other topics were not included in this re-view. Seven major themes emerged, including home, student experience, transitions, access, staff, health and evaluation. This paper focusses on the development and use of ILRM as an Indigenous methodology for researchers in Indigenous fields of study. [ABSTRACT FROM AUTHOR]

Heritage-making's intrinsic dissonance has been thoroughly established in the field of critical heritage studies, and yet it is a reality that continues to be obscured in heritage practice in settler colonial cities. Authorised heritage discourse continues to project existing state-led systems of heritage-making as a self-evident 'public good' for current and future generations. In settler colonial cities, this increasingly includes attempts to incorporate Indigenous views and values into its framing. However, existing statutory processes that uphold normative approaches prove resilient to change. Continued prioritisation of tangible artefact amid private property rights impairs the heritage field's ability to acknowledge alternative possibilities and to genuinely engage in decolonising transformation. This paper examines three cases where heritage dissonance has erupted into protest and protection action outside of the authorised heritage discourse: the Old Swan Brewery in Perth, Western Australia; Ihumātao in Auckland, New Zealand; and the West Berkeley Shellmound in Berkeley, California. It analyses the contestation of values that led to protest action, what 'authorised' attempts were made to heritagise each case and to what result. In so doing, the paper demonstrates how existing processes of statutory heritage-making continue to be inadequate for Indigenous and emerging heritage aspirations. [ABSTRACT FROM AUTHOR]

ABSTRACT This paper describes a collaboration between Wilyakali Indigenous Custodians and a group of archaeologists. This collaboration has generated a shared and integrated understanding of the cultural landscape, Ancestral Creation Histories, and archaeology of the Broken Hill region of western New South Wales. The Broken Hill landscape is ancient beyond imagination, and complex geological processes/Creation Histories have resulted in distinctive landscape features and resources including quartz suitable for stone artefact manufacture. Wilyakali stone knappers employed specialised and varied technological processes to overcome the diverse and sometimes intractable nature of the quartz material, resulting in efficient use of this local stone resource. Wilyakali interpret the Country through their knowledge of the travelling sacred Bronzewing Pigeon and its creation of landscape features and resources such as quartz and water. Empirical archaeological data complement traditional knowledge, with the two ways of knowing coming together to reconstruct a nuanced interpretation of the cultural landscape. This shared narrative has had ongoing and inter‐generational benefits to the Wilyakali people, with knowledge communicated to younger generations by Elders, enabling them to interpret both the archaeology and Ancestral Creation Histories with confidence. This paper also highlights the inconsistent recognition of Indigenous ways of knowing and connection in Aboriginal cultural heritage assessments in the region. [ABSTRACT FROM AUTHOR]

This paper unravels the politics of belonging, the legal-political regime of exclusion, and differentiated citizenship in the multi-layered social and political context of Arunachal Pradesh, India. This paper aims to engage with the institutional arrangements of the Indian state that accommodate the ethno-cultural differences in a multi-ethnic society. Set amidst the changing social and economic realities of Arunachal Pradesh, this study relates to the emerging contestations around the protection of Indigenous identity and the need for differential treatment of people in multiethnic societies by embedding these discussions within policy debates on Inner Line Regulation and land legislations in the state. This paper adopts an incisive approach to understand the implications of such protective measures on the conceptualization of citizenship in states with a significant Indigenous population. It argues for examining the implications of ethnicised forms of governance in favour of democratic power sharing structures and representative institutions of the economy. [ABSTRACT FROM AUTHOR]

Indigenous peoples in the United States experience many health disparities and barriers to accessing health care services. In addition, Indigenous communities experience poor social drivers of health, including disproportionately high rates of food insecurity, violence, and poverty, among others. These challenges are unsurprising, given historical societal discrimination toward Indigenous peoples and government policies of violence, forced relocation with loss of ancestral home, and erasure of cultures and traditions. Indigenous peoples have displayed resilience that has sustained their communities through these hardships. Through treaties between the federal government and Indigenous nations, the federal government has assumed a trust responsibility to provide for the health and well-being of Indigenous populations through the direct provision of health care services and financial support of tribally operated health systems. However, despite serving a population that has endured substantial historical trauma and subsequent health issues, federal programs serving Indigenous peoples receive inadequate federal funding and substantially fewer resources compared with other federal health care programs. Access to care is further challenged by geographic isolation and health care workforce vacancies. Given the history of Indigenous peoples in the United States and their treatment by the federal government and society, the American College of Physicians (ACP) asserts the federal government must faithfully execute its trust responsibility through increased funding and resources directed toward Indigenous communities and the undertaking of concerted policy efforts to support the health and well-being of Indigenous people. ACP believes that these efforts must be community-driven, Indigenous-led, and culturally appropriate and accepted, and center values of respect and self-determination. [ABSTRACT FROM AUTHOR]

To understand the implications of archaeological site recording practices and associated inventories for studying Indigenous persistence after the arrival of Europeans, we examined the documentary record associated with nearly 900 archaeological sites in Marin County, California. Beginning with the first regional surveys conducted during the early 1900s and continuing into the present, the paper trail created by archaeologists reveals an enduring emphasis on precontact materials to the exclusion of more recent patterns of Indigenous occupation and land use. In assessing sites occupied by Indigenous people from the late sixteenth through the mid-twentieth centuries, we discuss how the use of multiple lines of evidence--including temporally diagnostic artifacts, chronometric dating techniques, and historical documentation--may help illuminate subtle but widespread patterns of Native presence that have been obscured by essentialist assumptions about Indigenous culture change. Our findings further reveal the shortcomings of traditional site recording systems, in which archaeologists typically categorize sites within the prehistoric-protohistoric-historic triad on the basis of commonsense decisions that conflate chronology with identity. Instead, we argue for recording practices that focus specifically on the calendric ages of occupation for any given site. [ABSTRACT FROM AUTHOR]

In terms of biographical detail, the story the authors tell about Vandemonian Aboriginal leader Tongerlongeter hinges on a handful of recorded moments in an under-documented life. Tongerlongeter: First Nations Leader and Tasmanian War Hero.: By Henry Reynolds and Nicholas Clements. Clements contextualises Tongerlongeter's story in terms that build on his own doctoral work (supervised by Reynolds) and extend a long tradition of Tasmanian historical writing wherein ethnographical enquiry infuses narrative history. [Extracted from the article]

The settler nature of Québécois society makes it a distinct case of minority nationalism. Québec's claim of self‐determination is necessarily more complex and intricately woven with parallel claims from the Indigenous peoples of the territory. This paper argues, first, that Québécois society holds significant obligations toward Indigenous peoples reflected in the commitments made in the historical French treaties and second, that the normative principles embedded in those treaties should be used to transform the relationships it holds with Indigenous peoples and Québec's nationalist project itself. Overall, the paper suggests that Québécois nationalism needs to move away from settler colonialism by considering more seriously the shared nature of the territory it purports to have sovereignty over and by upholding the principles that allowed settlers to stay on the land. [ABSTRACT FROM AUTHOR]

In Australia, like in several of the Nordic countries, truth commissions (TCs) are becoming part of the political and educational landscape. These developments are related to a global phenomenon over the past 40-odd years, where states are examining their relations to minority groups and/or Indigenous people, including acknowledging historical mistreatment and addressing remaining injustices. A common aim of these processes is to spread knowledge to the broader public via institutions for education. This paper focuses on ongoing TC processes in the Australian and Nordic contexts, with a specific focus on their potential consequences for teacher education (TE). By addressing barriers and possibilities on systemic, institutional, and practical levels of TE, the paper aims to develop an understanding of (1) how new knowledge produced through TCs meets the organization of teacher training; possible ways for TE to respond to new requirements; and (2) of the pedagogical and didactical challenges that might entail. The main argument is that a closer professional dialogue is needed between scholars engaged in TCs and TEs for TE to better respond to the requirements of TCs and for TCs to better recognize conditions for organizing TE. [ABSTRACT FROM AUTHOR]

This research-in-practice paper examines how Aboriginal and Torres Strait Islander knowledges are catalogued within Australian libraries. This paper will outline why Aboriginal and Torres Strait Islander knowledges are not folktales and will argue against the use of the Library of Congress Subject Heading Folklore. This paper will explore the ways in which the University of Queensland Library have developed a culturally nuanced and holistic approach to cataloguing Aboriginal and Torres Strait Islander knowledges that engages Indigenous ways of organising, accessing and using information. This paper highlights the need for more Aboriginal and Torres Strait Islander cataloguers and urges libraries to examine their own practices to build more accurate representations of the communities they serve. [ABSTRACT FROM AUTHOR]

Through an archaeology of Fort La Cloche, a nineteenth-century Hudson's Bay Company post in Georgian Bay (Lake Huron, Canada), this paper explores parallels between historical archaeology and posthumanism. The posthumanities identify and critique three key problems familiar to historical archaeologists: (1) the arbitrary prioritization of certain types of historical actors (usually White, male, settler colonial) as the apex and standard for all humanity; (2) dichotomous modes of thought that cleave the world into discrete (opposed) categories like "nature" versus "culture"; and (3) human exceptionalism, which frames human beings as fundamentally different—and separate—from all other living and nonliving things surrounding them. An archaeology of La Cloche offers insights into how these broader philosophical goals compare with the work of historical archaeologists. The intersection of the archival record with the archaeological collection, a large and varied assemblage of patent medicine bottles, porcelain doll parts, buttons, shotgun casings, and much more, provides new perspectives on the fur trade; it offers insights into the broader community at La Cloche, peopled not just by powerful company men but by children, woman, workers of various kinds and, of course, Ojibwe and other Indigenous peoples. Historical archaeology also focuses on the material conditions of the fort, documenting complicated and sticky relationships of dependence between people of all sorts and humble, nonhuman things. The paper concludes that historical archaeology and posthumanism stand to benefit from further engagement with one another, making recommendations for further growth. [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]

Abstract This article argues for a reading of biopolitics as a mechanism of political empowerment under conditions in which the state perpetuates exclusion by paradoxically affirming the political equality of marginalized individuals or groups. After differentiating Michel Foucault's conceptualization of biopolitics from its conventional interpretation in Giorgio Agamben, I show how the Canadian state counterintuitively perpetuates Indigenous exclusion through an inclusive liberalism that re-affirms Indigenous persons as full and equal citizens. I then conclude the article by showing how a statistics or information-based discourse of population—an Indigenous infopolitics —has concomitantly become an indispensible means of Indigenous resistance in Canada today. [ABSTRACT FROM AUTHOR]

Background: A joint statement from two federal agencies in the United States calls for coordination and collaboration between programs serving families of infants and toddlers who are at risk or developmentally delayed or disabled U.S. Department of Education and U.S. Department of Health and Human Services. Policy guidance: Joint statement on collaboration and coordination of the MIECHV and IDEA Part C programs. (2017). Individuals with Disabilities Education Act. ED/HHS Joint Guidance Document: Collaboration and Coordination of the Maternal, Infant, and Early Childhood Home Visiting Program and the Individuals with Disabilities Education Act Part C Programs. Young Native American children living on tribal lands in this country are currently eligible for two federal programs associated with these agencies which overlap in mission and implementation. Purpose: This paper outlines potential strategies for creating a more seamless system of services for tribal families involving more centralized intake processes and procedures, cross training of staff to work across programs, and adopting more unifying approaches to program implementation. Conclusion: A streamlined system of services will result in interventions that better support family and child outcomes while reducing duplication of services, consolidating the limited number of qualified professionals available to provide services, and increasing convenience and cultural attunement of services to Native American families currently participating in both programs. [ABSTRACT FROM AUTHOR]

Into the Loneliness: The Unholy Alliance of Ernestine Hill and Daisy Bates: By Eleanor Hogan. The biographical and historical material in I Loneliness i is framed by travelogue as Hogan retraces routes taken by Hill and Bates. Hogan also uses material from "the Daisy Chain" (a loose group of researchers interested in Bates during the 1970s and 1980s), who had access to interview subjects who knew Bates and Hill. [Extracted from the article]

Black, White and Exempt: Aboriginal and Torres Strait Islander Lives under Exemption: Edited by Lucinda Aberdeen and Jennifer Jones. The racism ingrained in Australian popular consciousness often denied exempted Aboriginal people rental properties, a seat at the pub and participation in many other aspects of social life, despite gaining a legal right of access. Leonie Stevens' chapter documents how the Northern Territory exemption system emerged and evolved in response to political action by Aboriginal people in Darwin, supported by communists and trade unionists. [Extracted from the article]

What is not in dispute is the fact that missionaries such as Annie Lock filled a humanitarian void, providing a cheap band-aid solution for administrators responsible for Aboriginal Australians on tight budgets. Too Much Cabbage and Jesus Christ: Australia's "Mission Girl" Annie Lock: By Catherine Bishop. Annie Lock was a missionary from 1904 until 1936. [Extracted from the article]

This paper focuses on the settler colonial landscapes of tourism in the regional city of Dubbo, Australia. Dubbo is situated on Wiradyuri Country in the Orana region of New South Wales. Focusing specifically on the heritage-listed Old Dubbo Gaol and the Dundullimal Homestead, a former pastoral station, I explicate how these tourist sites offer experiences that normalise settler dwelling and occupation of First Nations Country. The Old Dubbo Gaol and Dundullimal occupy a broader settler colonial landscape where Dubbo is presented historically as 'empty' until settlers exploited the town's 'natural' resources. By occluding the relationship between invasion, pastoralism, and Indigenous dispossession, the sites reproduce for visitors settler colonial metanarratives of dwelling. Using Tim Ingold's notion of taskscape, I show how the tourist sites create taskscapes which invite visitors and consumers to engage in settler forms of dwelling that normalise a settler colonial landscape. Tourist taskscapes consist of the activities and interactions in a heritage site that encourage visitors to take an active role in experiencing place and history. By aligning these experiences and activities to settler narratives and histories, the sites interpellate visitors into the processes of autochthony that were/are used to negate First Nations sovereignties. While these taskscapes are leaky and contain the presence of First Nations in select parts of the heritage sites, the taskscapes dominate heritage tourism and normalise settler colonisation as a feature of place-making that does not require explicit explanation or education. [ABSTRACT FROM AUTHOR]

Tourism development in the 'post-conflict' Chittagong Hill Tracts (CHT) region of Bangladesh proliferated after the CHT Peace Accord was signed in 1997. The Accord positioned tourism as an important component in reasserting Indigenous Jumma peoples' rights and facilitating regional socio-economic recovery. However, the Jumma people have remained firmly on the periphery of development discourse and the region's growing tourism industry has since paved the way for the forces of settler colonialism - namely through the actions and mobilities of the non-Indigenous Bengali majority - to manifest in several ways, including the acquisition of land and the marginalisation of Indigenous communities. In response, and without formal support, Indigenous tourism stakeholders have utilised domestic tourism as a form of resistance to help build more stable modes of Indigenous employment and improve community access to education and healthcare. Increasing interest in Indigenous tourism also aided the establishment of 'counter-narratives' to address negative perceptions. In short, tourism has been harnessed by Indigenous communities to address heavily entrenched socio-economic inequalities and long-standing misconceptions of Indigenous cultures even though state-government strategies have largely sought the opposite. Drawing on an interpretivist paradigm, through semi-structured interviews with Jumma participants who are employed in the tourism industry, this paper distils the paradoxical challenges and opposing forces of tourism development in the CHT that continue to simultaneously stabilise and destabilise the region. [ABSTRACT FROM AUTHOR]

The restitution of colonial cultural property, which is currently the subject of much debate in Europe, raises several challenges. At first glance, it requires recognizing the injustices associated with coloniality itself and determining how restitution can occur. This requires an in-depth understanding of certain aspects that are particularly challenging, for example, the complexities related to the ways in which provenance research is conceived and conducted or the role that human rights play in postcolonial contexts. At the heart of such debates seems to be the need for legal reforms and greater respect for the interests and rights of the communities of origin. Taking into account the Latin American context, this paper critically examines how colonial cultural property restitution policies in some European countries have attempted to address some fundamental aspects underlying the consideration of the Indigenous peoples involved but, at the same time, have overlooked other aspects. [ABSTRACT FROM AUTHOR]

Since the normalisation of political relations between the United Arab Emirates and Israel, the so-called ‘desert tech’ industry has emerged as a key area of economic collaboration. Desert tech combines technological innovation with speculation and entrepreneurialism, claiming to offer lucrative yet sustainable solutions to the specific dangers of climate change in arid environments. By weaving together their respective climate and security expertise and technologies, political visions, and investment capital, Israel and the UAE promise to save arid states the world over from ecological catastrophe – making themselves and their political and territorial projects indispensable in the process. In this paper, we unravel their promethean vision of making ‘all deserts bloom’. We first situate this vision in the desert’s tangible histories of colonial environmentalism, retracing the inextricable relationship of climate science to the violent expropriation, securitisation and transformation of Indigenous life and land by white, European settlers. We then follow contemporary UAE-Israel desert-tech collaboration across the geographically expansive and historically layered sites and forms of violence that facilitate, circulate, and secure this industry’s vision of the future. In so doing, we argue that normalisation is underwritten by a racialised temporality – one that constructs desert landscapes as eternally on the threshold of climate catastrophe, erasing the deep, historical relationships of Palestinians, Bedouin and other racialised subjects to arid environments. [ABSTRACT FROM AUTHOR]

Given calls to decolonise engagement with Indigenous communities, this article explores how allied researchers can participate in self-determined learning with Indigenous Peoples. Drawing on over a decade of experience within an action-research collective in a Mapuche context, the authors suggest that allied researchers can accompany Indigenous-led co-design in a manner that not only strengthens genuine Indigenous participation but also fosters mutual and collective learning from within the co-creative processes themselves. Lake Budi, a biocultural hotspot in the Pacific coast of Northern Patagonia, Chile, is a coastal wetland habitat for hundreds of endemic and migratory species and the ancestral homeland for the Mapuche-Lafkenche (∼15,000) who, through grassroots learning, are determining practical steps towards restoring their territory and its self-governance for kvmemongen. This Mapuche concept refers broadly to enacting forms of living well together, humans and non-humans. As allied participants in a Mapuche-led codesign collective since 2013, in this paper, we focus on exploring key “moments of mutual learning” within this longer-than-usual co-design process. Each of these moments involved collective learning that required interaction and feedback loops across diverse areas of expertise, made possible over longer and flexible rhythms and periods. Tools, protocols, and methods gradually take shape in such a process through mutual learning opportunities provided by relationship building, cultural immersion, community-led protocols, decision-making, and evaluation mechanisms. This work suggests a new understanding of the involvement of allied researchers in Indigenous-led co-design as an emerging and increasingly relevant form of grassroots mutual learning toward climate resilience. [ABSTRACT FROM AUTHOR]

Background Methods Findings and Discussion Conclusion So What Strengths‐based approaches to health care are often seen as an alternative to deficit‐based approaches and are common in Aboriginal health settings. Despite this, there is little existing research that describes Aboriginal peoples' perspectives about the strengths of their communities. This paper describes cultural strengths and resources as understood by Aboriginal people living in western Sydney.In‐depth interviews were used to collect qualitative data from two communities on Dharug and Dharrawal Country in western Sydney Australia. Data come from a larger study, which focused on how cultural strengths supported sexual well‐being. Fifty‐two interviews were conducted with Aboriginal young people (aged 16–24 years) by trained peer interviewers. Additionally, 16 interviews with Aboriginal adults (25 years and older) were conducted by members of the research team.While opinions varied, four key areas of cultural strength were identified: (1) strong kinship relationships; (2) knowledge sharing; (3) shared experiences, identities, and values; and (4) knowing Country. Throughout these four themes, the sense of connection and belonging is viewed as an important overarching theme.Communities are not homogenous with regard to what they view as cultural strengths. Knowing Country and practising culture meant different things to different individuals while providing a similar sense of belonging, connection, and identity.Health service providers, policies, and programs can use this information to understand the continuing impacts of past policies and events whilst recognising that each community has strengths that can be drawn upon to improve service engagement, knowledge sharing, and health outcomes. [ABSTRACT FROM AUTHOR]

Statues and monuments are permanent forms of commemoration that interpret and reconstruct public memory in colonial settler societies. Representation through memorialisation is attributed to a genealogy of Western collective remembering that reflects the values, narratives, and experiences of the dominant settler population. Yet, collective remembering and memory can change. This article reports on Indigenous collective remembering practices that were observed in a local government intervention in Aotearoa New Zealand. The Boulcott Memorial Research Project sought iwi Māori (Indigenous Māori tribes) perspectives of the battle of Boulcott's Farm to change a one-sided colonial memorial that was erected to honour British militia who died in the conflict. Iwi kaipūrākau (representatives) from Te Ātiawa, Ngāti Tama, Ngāti Rangatahi, Ngāti Hāua, and Ngāti Toa Rangatira relayed their perspective of the battle through wānanga (a Māori oral tradition). In wānanga, kaipūrākau were perceived to remember relationally, outside colonial time, and through contemporary concerns and political interests, to advance tribal autonomy and self-determination. In this paper, I show how collective remembering in wānanga offers an anti-colonial ethic and intervention for building commemorative landscapes that can redirect public remembrance beyond the limitations of settler colonial memory and towards perspectives that are in tune with Indigenous peoples' lived realities. [ABSTRACT FROM AUTHOR]

The paper presents the institutional framework of the Indigenous Schools in Brazil it raises the issues presented by the relationship between school as institution and patterns of indigenous culture transmission, given the complex structure of the indigenous population in Brazil, divided into more than 306 ethnic groups, and the historical intercultural relations established with the European colonizers. The second part describes a specific Indigenous school located in the community of Nova Esperança, whose members belong predominantly to the Baré ethnic group. The village overlooks the Cuieiras River—a tributary of the Rio Negro—and is 80 kilometers (km) away from Manaus, the capital of the State of Amazonas. Nova Esperança is called "Pisasú Sarusawa" in Nheengatu, Ñe'engatu o Ñeengatu, known as the "general language" of the Amazonas. An interview with Joarlison Garrido, the school director, deals with the question of the usefulness of indigenous education in the school-to-work transition. According to Joarlison Garrido, indigenous education can promote community development, employment, and sustainability. This positive result is possible thanks to the special location of Nova Esperança within the Puranga Conquista Sustainable Development Reserve (RDS), managed by the government of the State of Amazonas. In this precise context, indigenous education represents a tool to ensure the new generations of Baré have a successful transition from school to work and an employment, namely through the projects of sustainable development that are foreseen for the area. Moreover, as Joarlison points out, sustainability is currently a global issue: consequently, the experience of Nova Esperança is at the same time local and part of a global trend. The Indigenous schools represent a great potential to develop original pedagogical practices in the field of intercultural education that can impact the transition from school to work not only in Brazil but in various contexts where Indigenous Peoples live. The case of the community of Nova Esperança is an example of this direction. [ABSTRACT FROM AUTHOR]

Indigenous Peoples have important roles and contributions in the systematic and sustainable management of natural resources; however, their full and effective participation in the related processes, mechanisms including related multi-stakeholder platforms, and dialogues (MSPDs) are not always ensured at the national and global levels. This article focuses on the review and analysis of the published and online papers, reports on Indigenous Peoples, and their contributions and conflicts related to natural resources, especially concerning power, politics, and policies with specific examples in the Asian context. The interest-based "power sharing" and "power with governance" model is appropriate for the effective engagement of Indigenous Peoples in multi-stakeholder dialogue on natural resources. [ABSTRACT FROM AUTHOR]

This paper presents an analysis of the politico-economic and ethnic-social basis of difference, paying special attention to the anti-difference violence suffered by indigenous peoples and the concrete experience of the Gurani-Kaiowa in Brazil. Ethnic-social differences and commonalities are here examined through a social sciences reinterpretation of Hegel's Phenomenology of Spirit. In this magistral book, Hegel problematises and gradually resolves many questions about human perception, the shortcomings of reason, and the incremental evolution of reason that can only happen through mediation and interaction. The unique features of each social group can consequently expand into ethnoclass commonalities shared with other, unique populations. That is particularly relevant to understand the many pressures to reduce the Guarani-Kaiowa to an indeterminate proletarian condition (generic members of the working class or the peasantry), which has nonetheless revitalised their sense of indigeneity. The Guarani-Kaiowa are different from other segments of the working class, but the more they see, and are seen, as different, the more immersed they become in the subalternity of the rest of the dispossessed population. The identification of the indigenous population as both members of the working class and of unique ethnical groups has major political consequences (the negation of the negation) in terms of poor-poor alliances that can challenge politico-economic trends and, particularly, the illegitimate concessions to agribusiness farmers. [ABSTRACT FROM AUTHOR]

This paper asks how can we as geographers, occupying positions of relative privilege but also beholden to institutions entangled with legacies of colonialism and ongoing colonization, find and embody our responsibilities to Indigenous people and nations and contribute to decolonization within and beyond the academy? We begin by reflecting on Doreen Massey's (2004) theorization of geographies of responsibility and critiques of it in the intervening years. We then engage with important considerations including the politics of recognition, relational grammars of settler colonialism and Indigenous notions of relationality. To avoid the traps of recognition politics, which often foreclose the more transformative possibilities of responsibility, we propose ways of taking of decolonial responsibility in our teaching, research and professional service. While we cannot provide simple solutions to the difficult challenge of pursuing decolonization in the academy, we believe that centralizing and prioritizing relationships of responsibility to and through place in support of resurgent Indigenous nationhood is required to avoid the denuding, individualizing process of colonial recognition and superficial performative decolonisation. [ABSTRACT FROM AUTHOR]

In Ecuador, the ideology of mestizaje has resulted in the denial or minimization of racism against Indigenous and Afro-descendant peoples. This denial coexists, however, with the consciousness of racialized difference. If racism is most of the time minimized and naturalized, in this paper I propose that we need to consider the circumstances that may generate awareness of racism and a public speaking up against it. Comparing two cases involving Afro-descendant and Indigenous people in conflict with external actors, I analyze the role that different forms of violence play in the public articulation of racism. I contend that violent physical conflict may result in breaking the silence on state racism, while diffuse or slow forms of violence may result in the backgrounding of explicit denunciations of racism. [ABSTRACT FROM AUTHOR]

A multitude of educational programs attempt to facilitate young people's engagement with ideas and practices of active citizenship. For young Aboriginal and Torres Strait Islander or Indigenous people in Australia, such interventions are often subject to complex experiences of senses of belonging and non-belonging. This paper responds to calls from researchers to develop better understandings of young Indigenous people's own senses and practices of belonging and to better understand the ways in which these perspectives and practices are spatially influenced at the level of local communities, 'country' and cultural groupings, and within larger state, national or transnational settings. Their testimonies illustrate the tensions that young Indigenous people must navigate in a settler colony that has never truly recognised Indigenous sovereignty but show that sovereignty remains intact. Focus groups were conducted with 58 young Indigenous people in Melbourne and regional Victoria who were participating in an Indigenous youth leadership program designed to foster formal and informal active citizenship practices, and to nurture a strong, affirming sense of Indigenous identity. The testimonies of these participants provide valuable insights into educational sites as spaces in which young people experience a spectrum of weak to strong senses of belonging. They also provide insights into the possibilities of engaging the challenges faced by many young Indigenous people in educational settings, challenges that include race discordance and exclusion, deficit discourses and gaps and distances in educational practice. They highlight the need to recognise the aspirations of young Indigenous people and the capacities of colonial education systems to meet them, and the imperative to celebrate young Indigenous identities in meaningful, non-tokenistic ways. [ABSTRACT FROM AUTHOR]

This paper analyzes a case of environmental activism after one of the largest oil spills in Peruvian Amazonia, the 2014 Cuninico oil spill. A relatively more independent judiciary, environmental legislation, and weak though autonomous regulatory agencies led to a shift in institutional opportunity structure over the previous 20 years. The embryonic environmental state produced evidence of environmental harm and sanctioned state-owned oil enterprise Petroperú. However, that was not enough to produce timely measures to protect the affected communities. Indigenous peoples affected by the spill worked with human rights lawyers and civil society coalitions to bring the company to court. Almost a decade of high court activism has meant a burdensome process of 'lawfare' with important legal triumphs for plaintiffs. In 2020, a historic ruling mandated financial compensation for affected communities. Despite these triumphs, the long wait for the restitution of justice hints at an uncertain future. [ABSTRACT FROM AUTHOR]

The Australian education system is culpable in perpetuating, rather than alleviating, inequitable outcomes for First Nations peoples. To address this, the Culturally nourishing schooling project (2020-2024) involves eight high schools committed to whole-of-school change in four intertwined domains: learning from Country, culture/language programs, epistemic mentoring, and sustained professional learning. In this paper we envision how and why the theory of practice architectures (TPA) may provide a framework for understanding what happens as schools pursue this transformation. We critically examine whether TPA can provide an epistemologically and ontologically appropriate methodology to support change in schools with significant cohorts of First Nations students. A key premise of TPA is to uncover the meanings and impacts of the practices of the people entangled in school sites, and reveal the usually unseen structural arrangements that allow these practices to unfold. We contend that by making these arrangements visible, those involved in schooling are enabled to contribute to the transformative change that will foster culturally nourishing practices. [ABSTRACT FROM AUTHOR]

This paper describes a variety of challenges faced by the author in studying and promoting indigenous psychologies of the Indian intellectual and cultural traditions. It narrates specific instances which tried to present a variety of obstacles that discouraged the author from his pursuit. For example, when a colleague stated that indigenous psychology is nonsense insofar as science is universal, and like physics, it does not admit regional variations; teachers or colleagues expressed extreme dejection about research on Yoga; he was advised against studying Indian psychology as it would ruin career prospects; his articles or book manuscripts were routinely rejected, and so on. In a specific situation, when a young colleague was hounded out of the department for his association with a school of theology, an example was set indicating that the religious association of Yoga would be dangerous. An autobiographical account is chosen over a survey or abstract analysis since academic pursuit must be sustained despite specific sorts of personal experiences that tend to undermine study and pursuit of indigenous psychologies. On the other hand, support offered by opposite types of experiences and by encouragement by mentors is also described. [ABSTRACT FROM AUTHOR]

A mismatch between one's culture and that of the school they attended – cultural discontinuity – has been put forward as a reason for low educational attainment globally. This paper evaluates the cultural discontinuity hypothesis for Indigenous youth in Canada using the 2012 Aboriginal Peoples Survey. I find that Indigenous language instruction and cultural programming are generally associated with negative educational outcomes for the full APS sample. However, in communities with the highest proportion of Indigenous language speakers, and among a sub-sample who speaks an Indigenous language, such programming is more likely to be associated with educational success. [ABSTRACT FROM AUTHOR]

ABSTRACT This paper examines some of the ways in which Indigenous and Western archaeological chronologies are being negotiated and entwined in Oceania. Indigenous pasts are often known through oral traditions, genealogies and ancestral landscapes; these are vital pasts populated by the ancestors. The archaeological past is often interpreted through taphonomy, stratigraphy and direct dating techniques. There are tensions and intersections between these perspectives, and research partnerships between archaeologists and Indigenous communities must negotiate how to build chronologies and narrate the past. Drawing on case studies from our research in Australia and Papua New Guinea, we discuss how these seemingly different ways of knowing the past can be brought into productive conversation and how these understandings are transforming today. We argue that incorporating diverse temporalities for ancestral places can generate richer historical narratives of value to communities and researchers. [ABSTRACT FROM AUTHOR]

This paper explores how non‐Indigenous teachers understand challenges and barriers to academic progress and success for Indigenous students in Taiwan. Drawing on data from a study with 17 teachers of Han Taiwanese and Hakka background who had worked closely with Indigenous students from elementary to high school across Taiwan, we utilise Expectancy‐Value Theory to explore teacher participants’ views of the barriers and challenges to educational success for their Indigenous students. Previous research suggests a deficit view among majority background teachers, depicting them as biased against Indigenous peoples and lacking relevant knowledge that would allow them to teach Indigenous students and about Indigenous cultures and histories. In contrast with this previous research, the teachers we interviewed exhibited a good and nuanced understanding of the obstacles and challenges of Indigenous students, families and communities which prevent their success. The teachers in our study indicated that they lack agency and are limited by structural forces in effecting meaningful change. Far from holding deficit views, the teachers interviewed pointed to the importance of working together with Indigenous families and communities to support the learning of Indigenous students. In our conclusion we point to ways of capitalising on the non‐deficit positive views captured here to effect long‐term sustainable change to support teachers to, in turn, support the learning of Indigenous students. [ABSTRACT FROM AUTHOR]

In this paper, we are concerned with the propagation dynamics of a nonlocal dispersal predator–prey model with one predator and two preys. Accurately, we mainly study the invading phenomenon of an alien predator to the habitat of two aborigine preys, which is depicted by traveling waves connecting the predator-free state to the co-existence state. We characterize the minimal wave speed of this invading process based on an application of Schauder’s fixed point theorem with the help of generalized upper-lower solutions and the Lyapunov argument. Particularly, the discussion of traveling waves with critical wave speed is more involved due to the effect of nonlocal dispersal. Finally, a numerical simulation is given to present the traveling waves and shows the differences between non-local and local dispersals. [ABSTRACT FROM AUTHOR]

Traditional Ecological Knowledge (TEK), described as the relationship between Indigenous peoples and the ecosystem, has always been part of Indigenous communities and their daily lives; however, TEK has progressively been incorporated into the academic and professional field of North American wildlife management and ecology despite its historical domination by Western scientific attitudes, knowledge, and methods. The objective of this note is to provide an overview of such progression from the standpoint of the first author, an Indigenous professional trained in a Western scientific paradigm. More specifically, the paper categorizes the history and the current state of TEK in the wildlife management profession while providing insights for the future of the field. [ABSTRACT FROM AUTHOR]

"Can they do whatever they please... Turn settlements into barren land. Dense forests into deserts. Mornings into evenings. Turn fertile into barren. Why shall I not resist!. .... I become my whole self... Why shall I not resist"!. This is a section from a poem - 'Joli No Udhim Kittei' a Chakma poem written in Bengali script as 'Rukhe Darabo Na Keno?' ('Why shall I not resist!') by the author \Kabita Chakma in 1992, translated into English. It epitomizes the ongoing violation of human rights that Chakmas (members of one of the Indigenous communities in Bangladesh) experience in the Chittagong Hill Tracts (CHT) where the highest number of Indigenous people in Bangladesh live. In this paper, the first author, a member of the Chakma community and a Lecturer at an Australian university is in conversation with the second author, a Professor at a university in a Bangladeshi university. With reference to Phillipson's linguicism, and Foucault's notion of governmentality in the era of the Anthropocene, in their conversation, they reflect on the Anthropocene – the forced migration, displacement of Indigenous communities in Bangladesh from their traditional land, extinction of Indigenous languages, disengagement with Indigenous and local languages, and consequently, and the destruction of biodiversity of Chittagong Hill Tracts. [ABSTRACT FROM AUTHOR]

Land is not a commodity, and dominant western society is unsustainable. Examples of unsustainability include severance of peoples from lands and waters; separation of peoples from centers of decision-making; and dispossession of the lands, and traditional territories of Indigenous Peoples and Local Communities (IPLCs). IPLCs at the frontlines of the climate crisis are often excluded on vital decisions regarding land management and protection. Taking an emic interpretation by means of lived experiences and auto-ethnographic responses to question prompts, this paper explores the international implications of Anishinaabek Giikendaaswin and Dùthchas nan Gàidheal as concepts that can (re)center IPLC place-based knowledges, sustainable governance, and lands in times of climate crisis. Anishinaabek Giikendaaswin is about the learning from the lands, N'ibi (the waters), and the sky world. It is a lived knowledge that has guided and continues to guide Anishinaabek Peoples. G'giikendaaswinmin informs Anishinaabek interconnectedness and interrelationality to the lands, all beings, and the sky world. Dùthchas is a millenia-old kincentric concept, informing a Gàidheal (Gael) way of life and traditional land governance that predate the formation of the United Kingdom. Dùthchas transmits a sense of belonging to, not possession of the land, and stresses an interconnectedness and ecological balance among all entities. The authors (Anishinaabe and Gàidheal) respond to critical questions, such as How do Giikendaaswin and Dùthchas center knowledges that can ensure collective continuance of life? Through a common theme of interconnectedness and what this means for reconstitutive real-life practice, they demonstrate how Indigenous concepts and science based on the expertise of IPLCs can address continued colonial atrocities and current crises. Giikendaaswin and Dùthchas have international and transnational implications as discourses of resistance not only to the Anthropocene, but also to ongoing processes of dispossession. [ABSTRACT FROM AUTHOR]

This paper investigates the proposed 1493 zoonotic (swine influenza) pandemic that swept through the Spanish colony at La Isabela, Hispaniola. Primary and secondary accounts of the malady describe the attributed symptoms as summarized in the work of Guerra (1988) and attempt to predict the geographic spread of the zoonosis as a series of four expanding regional stages, beginning at La Isabela and nearby Indigenous villages, moving outward along known valley pathways, engulfing northern Hispaniola, and finally transporting the infectious disease to the nearby islands of Cuba, Puerto Rico, Jamaica, and the Bahama Archipelago, with the possibility of spreading to the Lesser Antilles, the eastern coast of Yucatan and Honduras, and the northern coast of South America. This proposed geographic virus dispersion model includes a series of island maps that locate selected archeological sites of known villages along with suggested travel times, providing a historical record of viral spread tracing. [ABSTRACT FROM AUTHOR]

Heroic tales can support a nation's mainstream ideology, but for minority groups, such as indigenous peoples, they can also be a detrimental oppositional force. This study explores the evolving discourse surrounding the tale of Wu Feng, arguably the most widespread and prominent narrative responsible for traumatizing indigenous peoples in Taiwan. Employing a critical discourse analysis of three texts from significant historical eras (Taiwan under Japanese rule, the martial-law era under the Nationalist Kuomintang's rule, and the beginning of Taiwan's indigenous rights movements), the study reveals the shifting portrayal of Taiwan's indigenous peoples over time. Additionally, by incorporating data obtained by interviewing key stakeholders, it discusses the enduring ramifications of the tale for Taiwan's indigenous communities. In conclusion, this paper urges that increased attention be directed toward recognizing the voices and experiences of minorities as represented in historical tales, to ensure greater inclusivity and balance. [ABSTRACT FROM AUTHOR]