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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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]

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]

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

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

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.)

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]

Indigenous communities worldwide have cultivated and preserved invaluable ecological knowledge on biodiversity conservation long before the formalisation of scientific inquiry. Rooted in familial intimacy with nature and an acute ability to discern subtle micro-changes, these communities profoundly understand the patterns and processes shaping their natural world. In Nigeria, a nation boasting diverse indigenous peoples and rich biodiversity, this unique knowledge system finds limited recognition within the current legal framework on biodiversity conservation. In response to the persistent decline of biodiversity within and beyond protected areas in the country, the paper argues for a shift grounded in integrating indigenous ecological knowledge(I.E.K) into the existing laws and policies on biodiversity conservation. The findings of this paper demonstrate the need for a transformative change- one demanding a fundamental reorganisation in the design, implementation, and enforcement of biodiversity policies in the country to prioritise the rights and agency of indigenous peoples and local communities in biodiversity policies. It submits that by acknowledging and incorporating indigenous knowledge into legal frameworks, the country can effectively combat biodiversity loss and foster a more inclusive, sustainable approach that aligns with the vision of the country and the global conservation goals., (© 2024. The Author(s), under exclusive licence to Springer Science+Business Media, LLC, part of Springer Nature.)

Introduction: Community-driven research in primary healthcare (PHC) may reduce the chronic disease burden in Indigenous peoples. This systematic review assessed the cultural safety of reports of research on PHC use by Indigenous peoples from four countries with similar colonial histories., Methods: Medline, CINAHL and Embase were all systematically searched from 1st January 2002 to 4th April 2023. Papers were included if they were original studies, published in English and included data (quantitative, qualitative and/or mixed methods) on primary healthcare use for chronic disease (chronic kidney disease, cardiovascular disease and/or diabetes mellitus) by Indigenous Peoples from Western colonial countries. Study screening and data extraction were undertaken independently by two authors, at least one of whom was Indigenous. The baseline characteristics of the papers were analyzed using descriptive statistics. Aspects of cultural safety of the research papers were assessed using two quality appraisal tools: the CONSIDER tool and the CREATE tool (subset analysis). This systematic review was conducted in accordance with the Assessing the Methodological Quality of Systematic Reviews (AMSTAR) tool., Results: We identified 35 papers from Australia, New Zealand, Canada, and the United States. Most papers were quantitative (n = 21) and included data on 42,438 people. Cultural safety across the included papers varied significantly with gaps in adequate reporting of research partnerships, provision of clear collective consent from participants and Indigenous research governance throughout the research process, particularly in dissemination. The majority of the papers (94%, 33/35) stated that research aims emerged from communities or empirical evidence. We also found that 71.4% (25/35) of papers reported of using strengths-based approaches by considering the impacts of colonization on reduced primary healthcare access., Conclusion: Research on Indigenous PHC use should adopt more culturally safe ways of providing care and producing research outputs which are relevant to community needs by privileging Indigenous voices throughout the research process including dissemination. Indigenous stakeholders should participate more formally and explicitly throughout the process to guide research practices, inclusive of Indigenous values and community needs., (© 2024. The Author(s).)

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., (© 2024. The Author(s).)

Background: Indigenous people in Australia experience far poorer health than non-Indigenous Australians. A growing body of research suggests that Indigenous people who are strong in their cultural identity experience better health than those who are not. Yet little is known about how Indigenous people create and maintain strong cultural identities in the contemporary context. This paper explores how Indigenous people in south-eastern Australia create and maintain strong cultural identities to support their health and wellbeing., Methods: Data were collected from 44 Indigenous people living in the south-eastern Australian state of Victoria via yarning. Yarning is a cultural mode of conversation that privileges Indigenous ways of knowing, doing and being. Yarning participants were selected for their prominence within Victorian Indigenous health services and/or their prominence within the Victorian Indigenous community services sector more broadly. Due to the restrictions of COVID-19, yarns were conducted individually online via Zoom. Data were analysed employing constructivist grounded theory, which was the overarching qualitative research methodology., Results: All yarning participants considered maintaining a strong cultural identity as vital to maintaining their health and wellbeing. They did this via four main ways: knowing one's Mob and knowing one's Country; connecting with one's own Mob and with one's own Country; connecting with Community and Country more broadly; and connecting with the more creative and/or expressive elements of Culture. Importantly, these practices are listed in order of priority. Indigenous people who either do not know their Mob or Country, or for whom the connections with their own Mob and their own Country are weak, may therefore be most vulnerable. This includes Stolen Generations survivors, their descendants, and others impacted by historical and contemporary child removal practices., Conclusions: The yarns reveal some of the myriad practical ways that Indigenous people maintain a strong cultural identity in contemporary south-eastern Australia. While programs designed to foster connections to Community, Country and/or Culture may benefit all Indigenous participants, those most disconnected from their Ancestral roots may benefit most. Further research is required to determine how best to support Indigenous Victorians whose connections to their own Mob and their own Country are unable to be (re)built., (© 2024. The Author(s).)

Indigenous groups across Africa mobilized Indigenous Knowledge (IK) practices, albeit not without challenges, to respond to the COVID-19 pandemic. Yet Indigenous Knowledge Systems (IKS) continue to be sidelined in formal healthcare policies and programmes. This underscores the urgency to liberate Africa's epistemologies. Employing the decoloniality lens, this paper examined the colonial influences inherent in African responses to COVID-19 while also exploring the role of IKS in the uMkhanyakude District Municipality (UKDM). The argument is made that, in the case of the UKDM, the efficacy of IKS was demonstrated in the response to and fight against the COVID-19 pandemic. This is the basis for the call to embrace and recognize that IKS is a legitimate body of knowledge comparable to Western science. Such recognition paves the way for more equitable, contextually relevant, and sustainable health strategies that can better address the complexities of current and future pandemics.

Place names have the potential to reveal the identity of a place and people. This paper investigates the place names of Baruten, focusing on their socio-onomastic characteristics and how they reflect the economic activities of the region. Using the gatekeeper research procedure of historical toponomastics and conducted within the socio-onomastics theory, the paper identifies the underlying meanings embedded in the place names and what they reveal about identity, the region's economic potentials, and its people. It also analyses their morphological concatenations, pointing out implications on language, economy, and identity. The paper calls for documentation of the place names of indigenous people to preserve their original cultural, economic, and linguistic significations. [ABSTRACT FROM AUTHOR]

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Research involving and impacting Indigenous Peoples is often of little or no benefit to the communities involved and, in many cases, causes harm. Ensuring that Indigenous research is not only ethical but also of benefit to the communities involved is a long-standing problem that requires fundamental changes in higher education. To address this necessity for change, the authors of this paper, with the help of graduate and Indigenous community research assistants, undertook community consultation across their university to identify the local and national ethical needs of Indigenous researchers, communities, and Elders. This paper provides an overview of the consultation process, the themes that emerged from the consultations, and a model of the Wholistic Indigenous Research Framework that emerged. [ABSTRACT FROM AUTHOR]

While the history and technology of cinema are considered for the purpose of achieving decolonial ends, this paper suggests that 'classic' cinema may be considered a quintessentially settler colonial medium. However, the moving image is now delivered in new ways and through new devices, and streaming has transformed global patterns of cinema production and consumption. Thus, two developments are considered in relation to this transformation. On the one hand, there are signs that mainstream cinema may be genuinely addressing its implication with colonialism, and this paper focuses on a formal apology and on a big budget movie that adopted a radically innovative approach to representing Indigenous peoples: Prey (2022). On the other hand, streaming has made cinema portable and has made consumption in personally deliberated instalments possible. The 'digital natives' consume cinema in fragmented and noncollective patterns, and their activity is subjected to unprecedented modalities of surveillance and appropriation. This paper concludes that a form of digital colonialism supported by streaming operates in ways that are homologous with modes of settler colonial appropriation. [ABSTRACT FROM AUTHOR]

As a means of opening the lid on transgenerational silencing—which was a survival strategy for thousands of Indigenous families against intended cultural genocide—while balancing the place of auto/biography in that journey, this paper focuses on the impact of Ancestors' hidden histories and how the discovery of those histories drives complex identifications when woven with Presences, places, and people on Dharug Ngurra/Country. Using my own family's recently uncovered early colonial Ancestral storying, histories that involve Dharug traditional custodian, African slave, and Anglo characters, some as First Fleet arrivals, the paper considers the place of auto/biography as a form of agency that brings past into presence, and which, in turn, opens opportunities to heal, decolonise, and transform Dharug and, more broadly, Indigenous communities, their knowledges, practices, and ontologies. When this activation involves most of the metropolis known as Sydney, Australia, we recognise its transformative potential to change non-Indigenous people's perspectives. When we recognise auto/biography as a form of 'truth-telling', it allows a space to re-story relationality, both human and other-than-human, and restores Indigenous presence into Ngurra for biodiverse justice in a climate-changing world. Addressing these matters through poetic multimedia allows a place of safety between the pain and the healing. [ABSTRACT FROM AUTHOR]

In establishing the Christian faith on African soil, the first missionaries to Africa came along with the Bible. They were determined to share the word of God with the indigenous Africans. This was undertaken effectively; however, it came at a cost. In an attempt to produce translated versions of the Bible for the natives, they ended up producing translations, some of which did not reflect the thoughts of the indigenous people. This has called for an enterprise whereby these texts need to be retranslated and interpreted to reflect the thoughts of the indigenous people. Mother-tongue biblical hermeneutics in Ghana has been advantageous to this enterprise since it seeks to remedy the situation by examining the mother-tongue translations and making proposals for retranslations and interpretation. This has attracted some scholars to come up with a methodology and approaches that would be appropriate in this direction. This paper seeks to assess and evaluate the use of the mother-tongue interpretation, as well as its methodology and approaches in Ghana in the light of African biblical hermeneutics. Though this enterprise is recommendable to African exegetes, it is a special area of biblical studies in search of a standard methodological approach. The paper calls for much attention to how the mother-tongue interpretation could bring the meaning of the text closer to the culture of the Ghanaian reader—however, not at the expense of neglecting the cultural milieu of the original author in which the text was couched. [ABSTRACT FROM AUTHOR]

With the inadequacy of the Western frameworks in addressing climate change, there is a need to integrate indigenous knowledge systems into the global framework to harness climate sustainability. The historical marginalization of the indigenous people in India in the colonial era has continued through the present postcolonial era, leading to environmental exploitation and social dislocation of the Adivasis. This has resulted in a severance of the transmission of sustainable practices embedded in the tribal cultures into the global framework. Advocating for the integration of indigenous ecological wisdom into global strategies, this paper will highlight the significance of tribal festivals like 'Sarhul,' 'Baha,' and 'Kunde Habba' in reinforcing climate resilience. Indian tribal festivals have traditionally popularised sustainable practices and rituals to stay in harmony with nature, and the sacred sites located in the indigenous communities function as sites for rituals and festivals fostering ecological sustainability. This paper explores how tribal art forms like 'Warli' and 'Gond' art imbue communities with ecological consciousness and resilience, and through storytelling and artistic expressions, it raises awareness about climate issues and empowers communities to safeguard ecosystems vital for all life forms. This paper asserts that traditional performance cultures, manifested through rituals, dances, and art, serve as catalysts for sustainable practices, biodiversity conservation, and community resilience, and advocates for a recentring of the indigenous performances to resist Anthropocentric and Capitalocentric practices. [ABSTRACT FROM AUTHOR]

In the intricate tapestry of environmental discourse, the field of political ecology emerges as a powerful lens through which we scrutinise the interplay of power, nature and society. This paper stages a dialogue with Paul Robbins to examine environmental justice, the decolonisation of political ecology, colonialism, sovereignty, climate change and capitalism. The dialogue challenges the conventional narratives of sovereignty and underscores the imperative of genuine decolonisation—beyond metaphorical interpretations—calling for the restitution of land and authority to Indigenous Peoples and other historically marginalised communities. The dialogue highlights the importance of moving away from capitalist systems that exacerbate environmental degradation. The dialogue calls for decolonising political ecology by including diverse perspectives, methodologies and ontologies and underlines the importance of control over productive resources. It emphasises that addressing the impacts of colonialism requires recognising and honouring the sovereignty of Indigenous Peoples and suggests that political ecology can contribute to decolonisation by focusing on sovereignty and supporting legal and institutional frameworks that empower marginalised communities. The paper discusses the way forward and the future trajectory of political ecology by suggesting that future research in political ecology should focus on diverse economies, embrace emerging technologies and rework academic institutions to value knowledge co‐production. [ABSTRACT FROM AUTHOR]

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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]

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To meet the growing global demand for minerals and new energy sources, governments in the Global South advance policy interventions to improve the unequal distribution of the cost and benefits of resource extraction. This paper explains the politics behind the implementation of the Closing Development Gaps (CDG) Plan, a new redistributive plan on behalf of Amazonian Indigenous peoples near the oil circuit in the Loreto region of Peru. It emphasizes the long-lasting impact of mobilizing strategies of indigenous organizations, which relayed critical information to policymakers about the claims both old and new of Indigenous peoples neighboring the oil circuit. It also draws attention to the permeability of state institutions, which allowed newer state agencies with distinct policy streams to advance new solutions to old problems. While the CDG Plan seeks to improve resource governance by focusing on infrastructure gaps (e.g., water and sanitation, electrification), it excludes the "political gaps" and the most contentious claims related to the environment that have moved Amazonian Indigenous peoples into struggle in recent years. [ABSTRACT FROM AUTHOR]

Copyright of Plaridel is the property of University of the Philippines - Diliman 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.)