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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]

Purpose: This paper argues for the inclusion of Indigenous research methodologies in diversity scholarship to (1) adequately account for and value the identity, lived experiences and concerns of Indigenous Peoples and (2) to enrich diversity theorising and scholarship by proposing new ways to think about and conduct research on difference, inclusion and belonging. We further highlight the roles non-Indigenous researchers can play in supporting Indigenous methodologies. Design/methodology/approach: We introduce EDI readers to Indigenous research methodologies through explicating two Indigenous (Maori) methodologies from Aotearoa New Zealand and demonstrating points of convergence and divergence from existing methodologies evident in diversity scholarship. Findings: The application of Eurocentric methodologies, including postcolonial approaches, can inaccurately theorise Indigenous experience through a Western lens compounding the ongoing impacts of colonialism. Conversely, drawing primarily from cultural knowledge and traditions, Indigenous methodologies place considerable value on people and place, relationships and relational accountabilities, each underpinned by an explicit intent to produce research with positive transformative potential for participant communities. Using Kaupapa Maori and Mana Wahine research as examples, we highlight how elements of "resistance" aligns with critical theories, but the "difference" inherent in Indigenous methodologies enables a more authentic engagement with people and place that is critical to understanding issues of significance to Indigenous Peoples. Originality/value: This paper addresses the lack of engagement with Indigenous research methodologies and priorities of Indigenous communities within diversity scholarship. We argue that Indigenous priorities make broader contributions to the diversity agenda by attributing deeper meaning to difference and resistance as enacted through the context specificity of the Indigenous world. We contend Indigenous methodologies illuminate unique perspectives and priorities that can make powerful contributions to broader discussions of equity, inclusion and belonging. [ABSTRACT FROM AUTHOR]

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]

"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]

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.)

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]

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 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]

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]

Australia first documented national goals for primary and secondary education in 1989 with the Hobart Declaration on Schooling. Since then, Australia's goals for the education of children have been updated in three subsequent National Education Declarations. Each of the Declarations includes specific goals for Indigenous Australian students, as well as goals for students to learn about Indigenous Australian peoples and cultures. Arranged into four thematic sections covering each Declaration, this paper traces colonial representation of Indigenous Australians in these policy documents. Each section discusses the socio-political factors that influenced education policy at the time each Declaration was written, and the socio-political priorities of Indigenous peoples in the same period. We argue that the evolution of representations of Indigenous peoples in education policy is evidence of the continued resistance of Indigenous peoples to colonial dominance in education policies. [ABSTRACT FROM AUTHOR]

In this paper, I defend the claim that addressing dominating ontologies is crucial for achieving Indigenous self-determination. Consequently, the struggle for Indigenous self-determination comprises not only an engagement with political practices, structures, and institutions, but also with political ontology. I first argue that implementing Indigenous self-determination requires an engagement with political ontology. I then introduce Iris Young's conception of self-determination as non-domination as a way to engage with diverging ontologies within the political framework of federalism. In the final section of the paper, I present two constructive proposals concerning how Indigenous peoples and settler states can establish an ontology at the federal level that facilitates Indigenous self-determination. [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]

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]

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]

What is required to decolonize policy research in doing knowledge production about Indigenous peoples? Policy studies has been complicit in maintaining a central methodological policy research problem: the ongoing prevalence of hegemonic imperial and colonial knowledge production practices in relation to Indigenous peoples. This problem persists through policy researchers producing anti-Indigenous genocidal native-place-invisibilization in scholarship. Ambiguous relationality is another mechanism through which elimination of the natives takes place in research – it is when researchers deliberately/unintentionally omit naming and visiblizing their positionality in relation to the native-places the researchers are working with. Undoing harms emerging from native-place-invisibilization and ambiguous relationality requires a 'grounded normativity' oriented native place consciousness, naming and visibilization of the native place(s) the researchers work on/with, respecting sovereign Indigenous research jurisdictions, and applying an Indigenous Policy Research Framework (IPRF). Decolonization as a solution to the policy problem being tackled in this paper looks like counter-hegemonic radical redistribution of power back to the community when conducting Indigenous policy research. The IPRF approach is formulated using a literature review methodology and consists of guiding questions and principles to help steward the processes of decolonizing policy research. The aim is to support the emergence of radically restorative research justice practices and repair historically harmful relations between knowledge-producing systems/institutions and the Indigenous communities about whom the knowledge production is done. [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]

Scholars often approach the Amazon to explain the materiality of resource extraction in mining, oil, and agribusinesses. This region has been less used for theorizing the different scales and dimensions of extractivism, and its relationship with mega-infrastructures. This paper contributes to this endeavor by reflecting on the IIRSA, an ambitious portfolio of mega-infrastructure projects aimed at facilitating international trade with little concern for biodiversity and indigenous rights. Based on the analysis of policy documents and interviews, this study explores how infrastructure development in the Amazon relates to extractive activities and contributes to a deeper understanding of extractivism. [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]

This is an epilogue to the collection of essays devoted to Indigenous Americans and the Atlantic World. It focuses on two core arguments found in the papers featured in the forum. The first is the extraordinary mobility of Native people in the Atlantic world – Native people and stories span a vast geographical and temporal span. The second is the bare and scattered archival fragments that are often the only records of these peoples' complicated lives – Native people and stories are thus hard to find and reconstruct. This tension between Native peoples' impressive mobility and their fragmented archival footprint opens-up larger questions about how Indigenous Americans reshaped Atlantic histories and why Atlantic histories must center Indigenous Americans. [ABSTRACT FROM AUTHOR]

Purpose: Through a case study of the Po Klaong Girai temple in Vietnam, this paper explores how indigenous community perceive tourism benefit sharing (TBS) associated with their cultural tourism at sacred living-heritage sites and how this TBS enhances the equality and inclusion for indigenous community in the context of tourism in Vietnam. Design/methodology/approach: This study employed ethnographic fieldwork and semi-structured interviews with 35 indigenous Cham priests directly associated with managing and preserving the Po Klaong Girai temple. Findings: This research found that Cham community perceive inequality and exclusivity on tourism benefit sharing at this religious site. While Cham Ahier priests face economic barriers in providing these services to the community, annual tourism revenue is allocated to local government budgets. Such economic pressure forces the priests to seek alternative economic avenues to support their families at the expense of their traditional commitments to communal, cultural and religious activities, significantly impacting sustainable heritage conservation. This has led to strained relations between the local community and local authorities. Practical implications: This research provides evidence to improve living heritage management practices by proposing tourism development policies for equality and inclusion among stakeholders, especially minorities and disadvantaged groups. This can be an experiential and necessary lesson for "dealing" with sustainable heritage management in heritage living sites in other ethnic minority areas in Vietnam and globally. Originality/value: The findings from this study address the knowledge gap on equitable revenue sharing in heritage tourism, where financial benefits from the commodification of minority cultures should be used to support local communities and the custodians of indigenous heritage. [ABSTRACT FROM AUTHOR]

In Sweden, Indigenous Sámi reindeer pastoralists must find effective ways to improve ecological conditions conducive to natural pasture-based reindeer pastoralism in a rapidly changing environment. In particular, they must challenge the conventional climate policy agenda of the dominant economic and political actors. This paper seeks to contribute to the emergence of a social movement that can push for reforms towards such improvements. Theoretically, we combine a theory of hegemony and counter-hegemonic politics, and the contentious politics approach to social movement theory, to discuss how meaningful reforms could be achieved by assembling a broad social coalition. Empirically, we examine 10 years of data from a public media outlet that reports on Sámi issues to show what demands are being made, who is making them, and the reforms and changes in social relations that they imply. The analysis identifies current coalitions and demand clusters. We discuss potential opportunities for a new reform agenda and actor constellations, with a focus on rural and Indigenous cultures and livelihoods, in relation to a broader environmental movement. [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]

This paper explores the impacts of using Indigenous Young Adult Literature with teacher candidates at a liberal arts university to develop their competence in Indigenous topics and issues. Research on the use of young adult literature for examining race, culture, and equity has shown the efficacy of the genre in supporting student learning in teacher education programs. The present study expands on this work and explores the use of Indigenous authored texts to support learning and understanding of the issues, identities, and experiences particular to Indigenous Peoples with attention to both historical and contemporary forms of settler colonialism. Through the analysis of 26 student interviews and an array of classroom artifacts, including student writing, class discussion notes, visual art projects, and reflective memos, students provided crucial insights into the need for deeper engagement with Indigenous topics. [ABSTRACT FROM AUTHOR]

Background: Historically, Indigenous voices have been silent in health research, reflective of colonial academic institutions that privilege Western ways of knowing. However, Indigenous methodologies and methods with an emphasis on the active involvement of Indigenous peoples and centering Indigenous voices are gaining traction in health education and research. In this paper, we map each phase of our scoping review process and weave Indigenous research methodologies into Arksey and O'Malley's (2005) framework for conducting scoping reviews. Methods: Guided by an advisory circle consisting of Indigenous Knowledge Keepers and allied scholars, we utilized both Indigenous and Western methods to conduct a scoping review. As such, a circle of Knowledge Keepers provided guidance and informed our work, while our methods of searching and scoping the literature remained consistent with PRISMA-ScR guidelines. In keeping with an Indigenous methodology, the scoping review protocol was not registered allowing for an organic development of the research process. Results: We built upon Arksey and O'Malley's 5-stages and added an additional 3 steps for a combined 8-stage model to guide our research: (1) Exploration and Listening, (2) Doing the Groundwork, (3) Identifying and Refining the Research Question, (4) Identifying Relevant Studies, (5) Study Selection, (6) Mapping Data, (7) Collating, Summarizing and Synthesizing the Data, and lastly, (8) Sharing and Making Meaning. Engagement and listening, corresponding to Arksey and O'Malley (2005)'s optional "consultation stage," was embedded throughout, but with greater intensity in stages 1 and 8. Conclusion: An Indigenous approach to conducting a scoping review includes forming a team with a wide array of experience in both Indigenous and Western methodologies, meaningful Indigenous representation, and inclusion of Indigenous perspectives to shape the analysis and presentation of findings. Engaging Indigenous peoples throughout the entire research process, listening, and including Indigenous voices and perspectives is vital in reconciliation research, producing both credible and useable information for both Indigenous communities and academia. Our Indigenous methodology for conducting a scoping review can serve as a valuable framework for summarizing Indigenous health-related research. [ABSTRACT FROM AUTHOR]

The given text is a list of references and citations from various sources related to Indigenous people's mobility and its impact on remote infrastructural needs. The sources include academic papers, government reports, and news articles. The text provides a range of perspectives and information on topics such as housing, health, education, and the COVID-19 pandemic. It is a valuable resource for library patrons conducting research on these specific topics and offers culturally sensitive and diverse perspectives. [Extracted from the article]

Copyright of Revista TEFROS is the property of Universidad Nacional de Rio Cuarto, Facultad de Ciencias Humanas 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.)

This paper analyzes data from Native American students' attainment in a first-semester Spanish language course at an indigenous-serving institution before, during, and after the pandemic. The gap between Native American and non-Native American students increased during the first post-pandemic semester to the point that just one out of 11 Native Americans passed the course in the fall of 2021. After that, the gap between Native American and non-Native American students gradually narrowed until reaching the lowest failing grades of 23% in the spring 2023. In my teaching, Native American students benefit from a classic teaching style involving longer lecture time, monitored note-taking, consistent attendance requirements, in-person communication, and clearly communicated differentiation strategies for grading. This may align with the cycle of learning outlined by Benally (1994): Nitsáhákees (Thinking), Nahat'á (Planning), Iiná (Living) and Sihasin (Assuring). [ABSTRACT FROM AUTHOR]

While the benefits of mega-dams are irrefutable, the destruction they entail necessitates critical attention. This paper engages with alternative histories on Kariba Dam to index the precarization of indigenous people and the degradation of the environment. I make the claim that the rhetoric and architecture of hydro-modernity drowns the brutal violence that subtends it. The paper pursues a close hydro-critical reading of three selected texts on Kariba Dam: Frank Clements' Kariba: The Struggle with the River God (1959), David Howarth's The Shadow of the Dam (1961) and Bob Nyanja's film Nyaminyami: The River God (2018). Although the selected works are largely binary and are informed by colonial schemas, my watery analysis aims to lay bare these structures and highlight the points at which these binaries become unsustainable. I draw on Isabel Hofmeyr, Sarah Nuttall and Charne Lavery's lens of the hydro-infrastructural (2022), Hofmeyr's concept of hydrocolonialism (2022) and Rob Nixon's notion of slow violence (2011) as a combination of theories that offer ways to think about water infrastructures and hydrological themes from an ecological and postcolonial perspective. [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 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]

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]

Despite increased attention being given to Indigenous rights, decolonization, and reconciliation in a broader business setting, the engagement of business, marketing, and consumer studies with Indigenous cultures and peoples is negligible. Although Indigenous and First Nations peoples have a significant position in the social sciences, there is no specific body of marketing or consumer knowledge that is dedicated to Indigenous knowledge and practices, even though there is a growing interest in more inclusive and transformative marketing. This paper reports on current research on Indigenous worldviews and marketing, with a continuum of Indigenous research being presented which is particularly informed by Māori experiences in Aotearoa New Zealand. Several appropriate research methods for advancing Indigenous knowledge are presented. The paper concludes by noting the potential contributions that Indigenous knowledge may provide and some of the challenges faced. [ABSTRACT FROM AUTHOR]

As one of the largest industries, tourism receives substantial attention for planning and development. This attention can contribute to achieving Agenda 2030 and localising the United Nations Sustainable Development Goals (SDGs). Over the last decades, sustainable tourism has been promoted as an economic and cultural activity that supports local communities. However, there has been limited research on evaluating sustainable tourism projects from a comprehensive perspective aligned with the SDGs. This paper introduces the sustainable tourism value chain analysis (STVCA), a tool to evaluate how sustainable tourism can contribute to advancing the SDGs at local levels. This study tested the STVCA on one Indigenous ecotourism venture in Mexico, considering economic, socio-cultural, and environmental components. Findings exposed that even though economic benefits were limited, the most significant benefits were non-economic, showing that sustainable tourism has contributed to the well-being of the community by empowering Indigenous people and, in doing so, advancing several SDGs. [ABSTRACT FROM AUTHOR]

Copyright of Revista Derecho del Estado is the property of Universidad Externado de Colombia 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 paper conducts the critical discourse analysis of Indigenous consultation reports with the help of Argument Continuity, a brand-new critical discourse analysis category. Argument Continuity is a set of the same arguments and counterarguments repeatedly produced/reproduced by the institutionally dominant arguer through an adversarial reasoning process to dismiss opposing arguments without reflecting upon their merits. Argument Continuity is contingent upon motivated criticism, a reasoning practice of biased evaluation of opposing arguments. Epistemic vigilance is a polar reasoning practice of unbiased evaluation of opposing arguments that never results in responding to them with Argument Continuity. The paper applies an institutionalist perspective to tracing and explaining the reasoning dynamics of motivated criticism and epistemic vigilance in the distorted (controlled) context of reasoning interactivity between arguers with power asymmetries. Contrasting the Indigenous consultations over the Trans Mountain and Mackenzie Valley pipelines, the paper reveals how the institutional context constraining/advancing the reasoning capacity of Indigenous arguers to resist the controversial project made it easier/harder for the institutionally dominant officials to employ motivated criticism/epistemic vigilance, responding to Indigenous concerns with or without Argument Continuities. [ABSTRACT FROM AUTHOR]

Purpose: The authors revisit the notion of co-production, highlight more critical and re-politicized forms of co-production and introduce three principles for its operationalization. The paper's viewpoint aims to find entry points for enabling more equitable disaster research and actions via co-production. Design/methodology/approach: The authors draw insights from the authors' reflections as climate and disaster researchers and literature on knowledge politics in the context of disaster and climate change, especially within critical disaster studies and feminist political ecology. Findings: Disaster studies can better contribute to disaster risk reduction via political co-production and situating local and Indigenous knowledge at the center through three principles, i.e. ensuring knowledge plurality, surfacing norms and assumptions in knowledge production and driving actions that tackle existing knowledge (and broader sociopolitical) structures. Originality/value: The authors draw out three principles to enable the political function of co-production based on firsthand experiences of working with local and Indigenous peoples and insights from a diverse set of co-production, feminist political ecology and critical disaster studies literature. Future research can observe how it can utilize these principles in its respective contexts. [ABSTRACT FROM AUTHOR]

Systematic entomology as the study and ordering of insect biodiversity is a material-based practice that relies on insect bodies as a resource. Especially large amounts of insect specimens were collected and traded globally in the decades surrounding the turn of the twentieth century, often relying on colonial infrastructures. Taking colonial-era Taiwan as a case study, this paper asks under which circumstances specific places became collecting sites. It takes a series of articles on the insect fauna of the island as a point of departure, titled H. Sauter's Formosa-Ausbeute after the German naturalist who sent the specimens around the world in the early twentieth century. It explores how collecting specimens was entangled with colonial infrastructure projects, insect policies, and forest-based industries. After Taiwan became a Japanese colony in 1895, newly constructed railways, including push car lines and logging trains, gave naturalists access to inner frontiers. Conversely, insects moved into the spotlight by disrupting these same infrastructures. A rush into the mountains was brought on by the island's abundance in old growth forests, as evergreen trees such as camphor laurels became valuable export resources. The location of insect collecting sites was determined not just by ecological factors but by forest-based industries and colonial policies as well. As ancient trees were felled and aboriginal peoples violently displaced, insect collectors followed colonial infrastructures into the mountains, resulting in what a German entomologist called the "mass fabrication" of articles about Taiwan's insect fauna. [ABSTRACT FROM AUTHOR]

The question of how Aboriginal Elders influence the leadership of non-Aboriginal led service organisations when working biddiya to biddiya (boss to boss) emerged while conducting a qualitative analysis as part of the evaluation of the Looking Forward Moving Forward project. This project brought together non-Aboriginal service leaders, Aboriginal Elders and Aboriginal and non-Aboriginal researchers to implement and evaluate a framework for engagement to promote organisational change and transform the way in which services respond to Aboriginal people in need of mental health and drug and alcohol support in Perth, Western Australia. This paper uses a case study to demonstrate how Elders on Nyoongar Country have influenced one non-Aboriginal service leader. At the heart of this case study is a close examination of a recorded, semi-structured, in-depth focus group exchange between a non-Aboriginal leader, Elders and co-researchers. This exchange foregrounds the Elders' and co-researchers' voices, capturing the dialogic nuances and interplay of the interaction to provide a more detailed picture of how building long-term relationships with Elders influences leaders. A key theme to emerge from the data was the developmental change in leadership approaches resulting from the biddiya to biddiya working relationship between Elders and this non-Aboriginal leader. The data show that, along with their deepening relationship, the leader demonstrated an openness and humility to be teachable. This leader demonstrated how he applied his new learning, integrating new ways of working into his leadership practice to change the way his organisation responded to Aboriginal people seeking support and to enhance the organisation's cultural safety. [ABSTRACT FROM AUTHOR]

Acknowledging Australian Indigenous cultural diversity involves respecting local Indigenous knowledge and perspectives. This can be difficult for teachers who do not know about Indigenous people and their knowledge. The Differentiated Indigenous Pedagogies project evaluated digitally available information describing Indigenous in this paper, 'Indigenous' will be used when referring to First Nations and Aboriginal and Torres Strait Islander peoples, pedagogies, policies, and institutional contexts in Australia apart from references used which use other terminology. The authors acknowledge the contested nature of terminology and use the term 'Indigenous' as it is consistent with the title of the research project on which this article is based pedagogies in the Northern Territory. The purpose was to consolidate findings to increase positive intercultural actions in the wider education community. An important aspect of the project is addressing gaps in western, non-Indigenous teacher knowledge pertinent to the diversity within Indigenous language groups and regions. Through searching for available Indigenous pedagogies as a teacher might, we found information differs in description and levels of relationality. Pedagogies are presented in numerous ways which complicates teachers' cultural understandings. Common themes from search results and Indigenist educational research are used to define ways teachers can actively engage in more respectful, relational, and reconciliatory ways to develop a differentiated approach for themselves to use when working with Indigenous pedagogies. [ABSTRACT FROM AUTHOR]

In African Public Administration, this article considers the subject of rethinking identity for indigenous public administration. It seeks to determine whether the lack of indigenous traditions as a foundation for current Public Administration will actually fulfil the essential knowledge demands of government by solving challenges that cannot be answered by public officials. This epistemic discrimination of indigenous public administration in Public Administration has been widely disseminated without taking into account the value systems of African societies that have established their own distinct administrative structures within their respective cultural settings. This has resulted in a plethora of misunderstandings and contradictions in contemporary public administration practices. This is due to P[p]ublic A[a]dministration modulating the influence of Africans, their processes and institutions in the development of the discipline. In light of this realization, this paper discusses how rethinking the issue of identity for indigenous public administration can and should serve as a foundational tool for promoting Africa's Public Administration. This paper employs Afrocentricity as an avant-garde to untangle this discourse based on the above-mentioned breakdown. The paper is conceptual in nature and is based on a review of literature from a variety of sources, including policies, popular media statements, and academic publications. [ABSTRACT FROM AUTHOR]

In this paper, I examine the emergence of discourses on the indigenous during the postrevolutionary period in México (1920–1940), focusing on the Lake Pátzcuaro region, an iconic national landscape, and an indigenous region in central west México. Understood in terms of practice, this paper uses landscape as a lens to examine questions of identity, discourse, and power, emphasising its relational, constructed nature. It focuses on the set of discursive practices known as indigenismo. The central idea posed in this paper is that although postrevolutionary indigenismo served as a tool for governance, it also provided a language for the indigenous people to articulate their demands, enabling the articulation of indigenous identities. [ABSTRACT FROM AUTHOR]

In the wake of the COVID-19 pandemic, the present generation has more ability to shape the future than every previous generation in modern times. Intergenerational justice in general means meeting the current needs without jeopardising future generations; all generations are eligible to a healthy, balanced environment favourable to human progress and the State has fiduciary obligation to use and manage resources efficiently and further promotes balance and sound environmental policy. The synergy between its citizen and State create relationship known as "social contract", but the word "social contract" has a very diverse and unique connotation in Malaysia. The "social contract" referred to the difficulties and intricate compromises reached between major ethnics in Malaysia regarding their mutual rights and privileges, since independence of Malaysia. The Aboriginal in Malaysia is also known as Orang Asli, their communities frequently associated with negative connotation and sometimes less fortunate when compared to other main ethnics in Malaysia. Over the time government regimes change guard but developments of reasonable policies and other actions that promotes intergenerational justice and sustainable development goal towards Orang Asli seem slow in progress. This paper aims to highlight the issues of plight among Orang Asli in Malaysia as they are the minorities within minority communities. In contrast to empirical research, doctrinal approach which is library-based focusing on reading and analysis of the primary and secondary materials will be applied throughout this study. It is the contention of this paper to promote better wellbeing of Orang Asli communities as part of Malaysia nation building. [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]

"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]

Issue addressed: This paper aims to report findings of a scoping review which mapped and summarised available literature regarding Aboriginal peoples' use of Dose Administration Aids (DAAs) for improved medication management. Aboriginal and Torres Strait Islander peoples have higher rates of chronic disease than other Australians. This leads to increased numbers of prescribed medications and complex medication taking regimens. The Australian Government and Pharmacy Bodies provide programs for Aboriginal peoples with chronic conditions, including programs supporting access to DAAs to improve medication adherence. Methods: The search strings used included three key concepts: Indigeneity; DAAs and outcomes. PubMed, Medline via Ovid and the grey literature were searched. Results: After removal of duplicates, 426 papers were screened by title and abstract for inclusion. A further 407 papers were then excluded leaving a total of nineteen papers included in the review. Only three of these papers included all three concepts in the search criteria, and none of these were empirical studies. Conclusion: The lack of studies found in this review support the requirement for empirical research regarding the effects of DAAs on medication taking behaviours of Aboriginal people, and the programs that provide them. So What?: The Australian Government funds programs that provides access to DAAs as a method of improving medication taking behaviours. But what do we really know about DAAs and if or how they assist in this goal? This review scopes out what is known, in order to direct studies that will answer this question. [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]

Purpose: This paper aims to provide an in-depth awareness into the research on customised training programme for the indigenous population in India. The central aim is to conduct a systematic review on the available studies to explore its crucial themes interweaving with skill development. Design/methodology/approach: This study uses systematic review method, for which the author uses Preferred Reporting Items for Systematic Reviews and Meta-Analyses guidelines, SPIDER tool and Mendeley to identify relevant articles from 2011 to 2022. Findings: Results show that the customised training programme is useful for the first-generation population to upgrade their skills. It aids in improving scalability, supports job creation and facilitates in mitigating low level of training exposure by meeting the local needs. However, poor approachability on customised training, its oversimplification and lack of research dents the critical insights and prospects. Originality/value: The novelty of this paper lies on retrieving the essential indicators of customised training from previous studies by systematic review tools. It can aid academicians, educators, local administration and policymakers to understand its benefits for indigenous population to fill the policy gaps. [ABSTRACT FROM AUTHOR]

Indigenous groups voices have often been missing from the marketing research collegiate. The Aboriginal and Torres Strait Islander Peoples of the land now known as Australia, for example, are among the most researched peoples in the world (Martin & Mirraboopa, 2003), yet are underrepresented among research practitioners. The present underrepresentation among practitioners is only slowly, and occasionally haphazardly, being addressed by the growing number of more junior Indigenous researchers entering the field. Until greater representation among senior researchers is achieved, research teams are likely to include a mixture of Indigenous and non-Indigenous researchers. Such teams must therefore address a unique combination of power imbalance and minority inclusion in how they work. This need for inclusion can become more challenging for research teams when the research topic addresses issues impacting Indigenous peoples. And while numerous ethical and research guidelines exist for how researchers work with participants who are members of a minority group and are likely to have less power, there are few frameworks addressing how such challenges should be managed for the researchers within a research team. In this paper, we use an action research method to critically reflect on how to manage research teams that include more junior Indigenous researchers whose voices are vital to the research project. Reflexive and proactive processes were developed to ensure a culture of reflection both regarding interactions within the research team and in the project. To structure and share these reflections, the team developed and enunciated a fit-for-purpose framework. This framework was informed by the work of Narungga Professor Rigney (1999) that lists foundational Indigenist research methods. The framework also draws on the layers of reflexivity proposed by Nicholls (2009) and insider/outsider group theory previously advocated for (Ameka, 2018). [ABSTRACT FROM AUTHOR]

Copyright of Canadian Historical Review is the property of University of Toronto Press 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.)