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

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

"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]

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

Environmental epigenetics is increasingly employed to understand the health outcomes of communities who have experienced historical trauma and structural violence. Epigenetics provides a way to think about traumatic events and sustained deprivation as biological "exposures" that contribute to ill-health across generations. In Australia, some Indigenous researchers and clinicians are embracing epigenetic science as a framework for theorising the slow violence of colonialism as it plays out in intergenerational legacies of trauma and illness. However, there is dispute, contention, and caution as well as enthusiasm among these research communities.In this article, we trace strategies of "refusal" (Simpson, 2014) in response to epigenetics in Indigenous contexts. Drawing on ethnographic fieldwork conducted in Australia with researchers and clinicians in Indigenous health, we explore how some construct epigenetics as useless knowledge and a distraction from implementing anti-colonial change, rather than a tool with which to enact change. Secondly, we explore how epigenetics narrows definitions of colonial harm through the optic of molecular trauma, reproducing conditions in which Indigenous people are made intelligible through a lens of "damaged" bodies. Faced with these two concerns, many turn away from epigenetics altogether, refusing its novelty and supposed benefit for Indigenous health equity and resisting the pull of postgenomics., (© 2023. Springer Nature Switzerland AG.)

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

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]

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]

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]

"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]

The article discusses the Model Forest approach for sustainable development of landscape. It cites examples of involvement of indigenous peoples in Model Forest activities including sustainable forest management in Prince Albert, Saskatchewan and Vilhelmina locality of Sweden, creation of protected area on municipal lands in Bolivia, and sustainable forest management in Cameroon. It also describes the Adriatic Model Forest project which aims to create a Model Forest in Dalmatia, Croatia.

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]

We investigate discrimination experiences of (1) immigrants and racialized individuals, (2) Indigenous peoples, and (3) comparison White non-immigrants in nine regions of Southwestern Ontario containing small- and mid-sized communities. For each region, representative samples of the three groups were recruited to complete online surveys. In most regions, over 80 percent of Indigenous peoples reported experiencing discrimination in the past 3 years, and in more than half of the regions, over 60 percent of immigrants and racialized individuals did so. Indigenous peoples, immigrants and racialized individuals were most likely to experience discrimination in employment settings and in a variety of public settings, and were most likely to attribute this discrimination to racial and ethnocultural factors, and for Indigenous peoples also their Indigenous identity. Immigrants and racialized individuals who had experienced discrimination generally reported a lower sense of belonging and welcome in their communities. This association was weaker for Indigenous peoples. The findings provide new insight into discrimination experienced by Indigenous peoples, immigrants and racialized individuals in small and mid-sized Canadian communities, and are critical to creating and implementing effective anti-racism and anti-discrimination strategies., (© 2023 Canadian Sociological Association/La Société canadienne de sociologie.)

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

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

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]

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]

Objective: The objective of this review was to examine the association between alcohol supply restriction policies and rates of alcohol-related harms in remote Australian Aboriginal and Torres Strait Islander communities., Introduction: Aboriginal and Torres Strait Islander peoples living in remote communities experience a higher rate of alcohol-related harms than other Australians. High rates of alcohol consumption are associated with a range of physical and social harms. Restricting the supply of alcoholic beverages in Aboriginal and Torres Strait Islander communities is often used by governments as a strategy to reduce these harms, but the current evidence is conflicting., Inclusion Criteria: This review considered all quantitative studies with Aboriginal and Torres Strait Islander participants living in remote communities in Australia, where the participants were exposed to restrictions on the supply of alcoholic beverages. Harms of interest were i) physical injuries (whether secondary to assaults or accidents), measured as hospital admissions, Royal Flying Doctor Service attendance and transfers, and reported assaults, including intimate partner or family violence; ii) alcohol-related illnesses, measured as hospital admissions for conditions primarily attributed to alcohol consumption; and iii) rates of alcohol consumption, measured as alcohol sales per person or as self-reported consumption., Methods: We searched a wide range of databases and gray literature resources for published and unpublished, English-language studies from 1998 to 2020. Two reviewers independently screened search results and selected citations for full-text retrieval. Two reviewers independently assessed each article for congruence to the inclusion criteria. Critical appraisal and data extraction were conducted by two reviewers working independently. Data were narratively synthesized because statistical pooling was not possible., Results: We included 13 observational studies with more than 15,800 participants. Most included studies reported some harm reductions in association with a variety of alcohol supply restrictions; however, these reductions were sometimes short-lived. Studies reported on a variety of supply reduction strategies, ranging from small limitations on when alcohol could be sold to total prohibition of alcohol within the community. None of the interventions examined in the included studies reported consistent results. Total prohibition of alcohol was initially associated with large reductions in consumption but also led to unintended consequences, such as illicit substance use, alcohol consumption outside of the community, and illegal importation of alcohol into the community. We were unable to make any strong recommendations based on the included studies due to inherent bias in the study designs employed., Conclusions: Problematic use of alcohol by Aboriginal and Torres Strait Islander peoples is unlikely to be solved by a single strategy. Total alcohol prohibition does not stop people from seeking and accessing alcohol, and may in fact lead to a range of negative unintended consequences. Future studies should be more rigorously designed and reported to increase the strength of the evidence and certainty in the results., (Copyright © 2022 JBI.)

Decades of reports and policy have drawn attention to the significant social and occupational impairment of many young Aboriginal men in Central Australia. However, the role of mental ill-health as a contributing factor to this impairment, and culturally appropriate intervention targets have received insufficient attention in the psychiatry literature. Despite having the worst health outcomes of any population in Australia, Aboriginal men chronically underuse primary health care services. It's proposed that interventions ensuring cultural continuity through Identity-strengthening with a particular focus on positive Aboriginal masculinities will address a critical mental health gap for young men. In Central Australian and broader Indigenous populations, tangible and measurable kinship, language, religious and economic (KLRE) activities are catalytic vehicles for restoring traditional knowledge that suffer ongoing pressures as a result of colonization and assimilationist Government policy. By transforming KLRE knowledge content from ethnographic archives, these culturally rich repositories may be utilized to create education and engagement materials that will support young Aboriginal men's efforts to obtain and maintain positive mental health. This proposal focuses on building resilience through the acquisition of KLRE knowledge which young Aboriginal men can utilize as resources for enhancing positive identity and mental health outcomes., (© 2021 John Wiley & Sons Australia, Ltd.)

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

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

Indigenous Australian artist Tracey Moffatt's 3-minute short Vigil, part of her My Horizon show at the 2017 Art Biennale in Venice, captures the increasing fear, hysteria and obsession regarding the borders of Australian national identity in the new millennium. Moffatt's interest in Asian asylum seekers and refugees ties her critique of immigrant control into Indigenous exclusion, both of which define what is known as Fortress Australia. Taking the Australian particulars as its lead, this paper looks at the xenophobic rhetoric and practice that characterize so-called Fortress Europe, which rejects immigration and clamps down on its native minorities' claims for sovereignty. It narrows the analysis down to Fortress Spain, whose policies of exclusion affect immigrants as well as Peninsular ethnic minorities, such as Catalonia. In using Moffatt's video as a lead, this paper calls on art and literature as powerful means to unpack and rewrite identity from the margins of the nation. [ABSTRACT FROM AUTHOR]

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]

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]

Background: We assessed nasopharyngeal pneumococcal carriage in Andean Kichwa children, the largest Amerindian indigenous population in the Ecuadorian Andes. All children in our study had been vaccinated with the 10-valent pneumococcal vaccine (PCV10)., Methods: Nasopharyngeal swabs from 63 families, 100 children <10 years old including 38 children under 5 years and 63 adult caregivers, from 5 different communities, were cultivated for Streptococcus pneumoniae and isolates were serotyped and antibiotic susceptibility testing was performed., Results: Respectively, 67% of the 38 children under 5 years old, 49% of the 62 children between 6 and 10 years old and 16% of the 100 adults were colonized with S. pneumoniae. Of these, 30.9% carried a vaccine serotype, 5.4% a serotype shared by the PCV10/13-valent pneumococcal vaccine (PCV13) vaccine and 25.5% a PCV13 serotype or PCV13 vaccine-related serotype, with 19A (10.9%) and 6C (10.9%) as the most prominent. Drug susceptibility testing revealed that 46% of the S. pneumoniae strains were susceptible to 6 tested antibiotics. However, 20.3% of the strains were multidrug-resistant or extensively drug-resistant strains, including 82% of the vaccine (-related) serotype 19A and 6C strains., Conclusions: Kichwa children, vaccinated with PCV10, were highly colonized with pneumococci and should be considered a high-risk group for pneumococcal disease. Twenty-five percent of the colonizing S. pneumoniae strains were PCV13-only vaccine-targeted serotypes, and in addition to that, most were multidrug-resistant or extensively drug-resistant strains. The vaccine benefits for this population possibly will significantly increase with the introduction of PCV13., Competing Interests: The authors have no conflicts of interest to disclose., (Copyright © 2021 Wolters Kluwer Health, Inc. All rights reserved.)

Objective: The purpose of this systematic review is to explore what is known about Indigenous peoples' positive experiences with culturally safe health care., Introduction: Research indicates that Indigenous people often experience stigma and discrimination from non-Indigenous health care providers when accessing health care services. One approach that has been put forward to address Indigenous health inequities is cultural safety. Studies have been conducted to identify what comprises culturally safe care for Indigenous people, however, many of these studies target the health care provider's perspective, rather than the perspective of the Indigenous person who is receiving the care., Inclusion Criteria: This review will consider studies that involve Indigenous peoples' positive experiences with culturally safe health care from any study setting. Studies that present relevant qualitative findings including descriptions, examples, or stories about how a health care provider enacted cultural safety from Indigenous perspectives will be considered., Methods: MEDLINE, CINAHL, Embase, PsycINFO, First Nations Periodical Index, the Native Health Database, the Indigenous Studies Portal, and the Arctic and Antarctic Regions Database will be searched for published studies. The search for unpublished studies will include Google and Google Scholar, ProQuest Dissertations and Theses, and OpenGrey. Databases will be searched from 1988 onward and only studies published in English will be included. The JBI systematic review guidelines will be followed. The JBI process of meta-aggregation will be used to identify categories and synthesize findings. The ConQual approach will be used to assess confidence in the review findings., Systematic Review Registration Number: PROSPERO CRD42020173003., Competing Interests: The authors declare no conflict of interest., (Copyright © 2021 JBI.)

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

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

This paper situates the context of the Aboriginal Voices: The state of Aboriginal student experiences in Australian secondary school project special issue of The Australian Educational Researcher in the wider context of First Nations educational research. It outlines the contribution to scholarship that each of the papers within the special issue makes towards developing a more nuanced, research-informed, and deeper understanding about the current state of Aboriginal education in Australia from the voices of those at the coalface. In doing so, this editorial overview highlights that while racism is still rampant across the education sector, and Aboriginal Peoples continue to face deficit discourses about their being and academic capabilities, a new era of sovereign activism is being mobilised by Aboriginal Peoples, and their allies, to drive educational change. [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]

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]

Objective: The objective of this review was to identify the characteristics of Indigenous healing strategies in Canada and culturally relevant approaches within Indigenous contexts., Introduction: In responding to the Canadian Truth and Reconciliation Commission's Calls to Action, there is increasing interest in Indigenous healing strategies across clinical, policy, and community sectors. The high relevance of Indigenous healing has also encouraged exploration of new approaches to research that are responsive to, and inclusive of, Indigenous contexts. To date, there is no clear understanding of what characterizes Indigenous healing strategies in Canada., Inclusion Criteria: This review considered healing strategies for First Nations, Inuit, and Métis in Canada. Strategies examined included those related to health services and programs, policies and guidelines, models and frameworks, and Indigenous narratives and expert opinion in any service setting., Methods: This review employed the JBI approach to scoping reviews. Searches were performed in CINAHL Full Text, Sociological Abstracts, PsycINFO, MEDLINE, and Academic Search Premier in December 2018. Searches for gray literature were conducted in iPortal, Canadian Electronic Library, and a list of Canadian government and Indigenous organization websites in February 2019. This review was limited to publications from 2008 onward. Non-English articles and theses and dissertations were excluded., Results: Among the 59 articles included in this review, 41 were journal articles and 28 were published within the previous five years (i.e., 2014 and onward). The healing strategies were most frequently implemented in Ontario (n = 13), British Columbia (n = 8), and Manitoba (n = 5). The majority of strategies were utilized in the health settings (n = 37), which included mainstream treatment modalities as well as community-based healing initiatives. Services and programs (n = 24) were the predominant type of healing strategies, followed by models and frameworks (n = 9), policies and guidelines (n = 8), Indigenous narratives and expert opinion (n = 7), and others (n = 11). The most frequent guiding principles were identified as Honoring Cultures and Traditions (n = 14), Medicine Wheel (n = 12), and Strength-Based/Empowerment (n = 12). The most widely used main components were Artistic Expression (n = 16), Ceremonies (n = 15), and Games and Exercises (n = 12). As for human resources, Community Members (n = 19) were most frequently engaged, followed by Local Agencies (n = 12) and Knowledge Keepers (n = 12). Eight culturally relevant approaches were identified from 29 primary research studies, with the most popular being Consultation/Participatory Research (n = 20) and Indigenous Protocols (n = 5)., Conclusions: The findings of this review collectively support a decolonizing approach that upholds Indigenous knowledge, respects Indigenous rights to self-determination, and recognizes Indigenous resilience and agency. More research is needed with a focus on Inuit or Métis healing, and innovative knowledge synthesis methods inclusive of diverse Indigenous ways of knowing., Competing Interests: The authors declare no conflicts of interest., (Copyright © 2020 JBI.)

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]

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Dengue virus (DENV), Japanese encephalitis virus (JEV), and Zika virus (ZIKV) are mosquito-borne flavivirus of medical importance in tropical countries such as Malaysia. However, much remains unknown regarding their prevalence among the underserved indigenous people (Orang Asli) living in communities in the forest fringe areas of Peninsular Malaysia. Information on the prevalence of diseases is necessary to elevate the effectiveness of disease control and preventive measures. This study aimed to determine the seroprevalence of the three major flaviviruses among the Orang Asli and investigate the association between demographic factors and seropositivities. Sampling activities were conducted in the Orang Asli villages to obtain serum samples and demographic data from consenting volunteers. The presence of DENV, JEV, and ZIKV immunoglobulin G (IgG) antibodies in the sera were examined using commercial enzyme-linked immunosorbent assay kits. A focus reduction neutralization assay was performed to measure virus-specific neutralizing antibodies. A total of 872 serum samples were obtained from the Orang Asli volunteers. Serological assay results revealed that DENV IgG, JEV IgG, and ZIKV IgG seropositivities among the Orang Asli were at 4.9%, 48.4%, and 13.2%, respectively. Neutralizing antibodies (FRNT50 ≥ 1:40) against JEV and ZIKV were found in 86.7% and 100.0%, respectively, out of the samples tested. Positive serology to all three viruses corresponded significantly to the age of the volunteers with increasing seropositivity in older volunteers. Findings from the study suggest that Orang Asli are at significant risk of contracting JEV and ZIKV infections despite the lack of active transmission of the viruses in the country., (© 2019 Wiley Periodicals, Inc.)

Introduction: Indigenous peoples are undergoing profound Lifestyle changes that affect their health and the way they manage their diseases. The objective of this study was to determine the therapeutic itineraries followed by Qom mothers whenever they perceive their children are sick., Population and Methods: The study was done in the Namqom peri-urban community, in the province of Formosa, with a group of mothers with young children interviewed at their houses until achieving saturation. The study followed an exploratory, qualitative design based on a conceptual health belief model., Results: The therapeutic itineraries selected by 16 Qom mothers included using home remedies, biblical/faith healing, healers, and visiting the provincial health center. In general, the itinerary depends on how the mother characterizes disease symptoms: natural (biological cause) or unnatural (sorcery-related). The different methods are not necessarily incompatible and, many times, are used as complementary. Both reliability on effectiveness and fear of consequences play an important role on treatment selection. These results are extremely helpful to improve the dialog between the community and the health center. It is necessary to promote an improved coordination among the different health care agents working in transitioning indigenous communities., Conclusions: The results of this study described selected therapeutic itineraries and, as a consequence, evidenced the strong presence of pluralistic medical systems in this community., Competing Interests: None, (Sociedad Argentina de Pediatría.)

Addressing Indigenous rights and interests in genetic resources has become increasingly challenging in an open science environment that promotes unrestricted access to genomic data. Although Indigenous experiences with genetic research have been shaped by a series of negative interactions, there is increasing recognition that equitable benefits can only be realized through greater participation of Indigenous communities. Issues of trust, accountability and equity underpin Indigenous critiques of genetic research and the sharing of genomic data. This Perspectives article highlights identified issues for Indigenous communities around the sharing of genomic data and suggests principles and actions that genomic researchers can adopt to recognize community rights and interests in data.