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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]

Access to adequate and appropriate service provision has a direct positive impact on health and wellbeing. Experiences of inaccessible, discriminatory, and culturally unsafe services and/or service providers are considered a root cause for the health inequalities that exist among Indigenous queer youth. Experiences of discrimination and cultural inappropriateness are commonplace, with Indigenous queer youth noting issues related to access to services and treatment, stereotyping, and a lack of quality in the care provided, which discourage Indigenous people from accessing care. This paper examines the perspectives of Indigenous LGBTIQ+ youth and health service providers to identify what challenges, obstacles and opportunities are currently being faced and what could be implemented to improve the health and wellbeing outcomes for Indigenous LGBTIQ+ youth in the future. [ABSTRACT FROM AUTHOR]

This paper examines indigeneity and spatial production in the city of Winnipeg, home to the largest urban Indigenous population in Canada. Using data from semi‐structured interviews with Indigenous inhabitants, municipal officials, and Indigenous leaders, this paper argues that the right to the city and to difference are deradicalized for urban Indigenous communities. Indigenous engagement in processes of everyday urbanism occurs through broadly participatory public consultation and through mechanisms designed by City Hall to communicate with Indigenous communities about municipal initiatives. To arrive at a more robust and meaningful Indigenous urban visibility in Canadian cities, spatial production and programming mechanisms will need to be reconstituted. Guided by the perspectives of Indigenous participants, this paper considers some of what Indigenous urbanism might yet entail. Fulfilling coexistence and reconciliation is dependent on enabling Indigenous urbanism to guide the course taken in urban governance, spatial planning, and the built environment of Canadian cities. Key Messages: Contemporary planning and design does not recognize Indigenous social, cultural, and symbolic presence in cities and continues to marginalize Indigenous peoples from urban life.Indigenous peoples expect to play an unmediated role in shaping the sociality and spatiality of the city, building cultural density through its institutions and practices.Enabling Indigenous urbanism begins with creating a material and discursive sense of place for Indigenous inhabitants in the everyday lived experience of Canadian cities. [ABSTRACT FROM AUTHOR]

This paper delivers the results from a quantitative analysis of the Assessing Student Awareness of Indigenous Peoples survey carried out in Newfoundland and Labrador in 2013. The results suggest that most students are substantially unaware of Aboriginal people including their presence (geography), their cultural continuity (history), the laws structuring their conditions of life (governance), current events, and their cultures. Most students entering Memorial University learn what they know from the K-12 curriculum, which is woefully inadequate-although where the curriculum is strong students do perform better, suggesting that curricular and text reform could make a large difference. This paper is the first in a two-part series in which we focus first on quantitative results and then a discourse analysis of students' words. [ABSTRACT FROM AUTHOR]

Background: Australian surveillance data document higher rates of sexually transmissible infections (STIs) among young Aboriginal people (15-29 years) in remote settings than non-Aboriginal young people. Epidemiological data indicate a substantial number of young Aboriginal people do not test for STIs. Rigorous qualitative research can enhance understanding of these findings. This paper documents socio-ecological factors influencing young Aboriginal people's engagement with clinic-based STI testing in two remote settings in the Northern Territory, Australia.Methods: In-depth interviews with 35 young Aboriginal men and women aged 16-21 years; thematic analysis examining their perceptions and personal experiences of access to clinic-based STI testing.Results: Findings reveal individual, social and health service level influences on willingness to undertake clinic-based STI testing. Individual level barriers included limited knowledge about asymptomatic STIs, attitudinal barriers against testing for symptomatic STIs, and lack of skills to communicate about STIs with health service staff. Social influences both promoted and inhibited STI testing. In setting 1, local social networks enabled intergenerational learning about sexual health and facilitated accompanied visits to health clinics for young women. In setting 2, however, social connectedness inhibited access to STI testing services. Being seen at clinics was perceived to lead to stigmatisation among peers and fear of reputational damage due to STI-related rumours. Modalities of health service provision both enhanced and inhibited STI testing. In setting 1, outreach strategies by male health workers provided young Aboriginal men with opportunities to learn about sexual health, initiate trusting relationships with clinic staff, and gain access to clinics. In setting 2, barriers were created by the location and visibility of the clinic, appointment procedures, waiting rooms and waiting times. Where inhibitive factors at the individual, social and health service levels exist, young Aboriginal people reported more limited access to STI testing.Conclusions: This is the first socio-ecological analysis of factors influencing young Aboriginal people's willingness to undertake testing for STIs within clinics in Australia. Strategies to improve uptake of STI testing must tackle the overlapping social and health service factors that discourage young people from seeking sexual health support. Much can be learned from young people's lived sexual health experiences and family- and community-based health promotion practices. [ABSTRACT FROM AUTHOR]

Aboriginal People have inhabited the Australian continent before time began, but archaeologists and anthropologists state there is evidence for approximately 51,000 to 71,000 years of continual habitation. During this time, the Australian continent has experienced many environmental and climatic changes, which have contributed to mass animal extinction. The skeletal remains of Aboriginal Australians were examined for evidence, which may be indicative of fast running which would assist survival. The skull and mandible bones of the Kaurna People were examined for signs evolutional traits related to survival. Aboriginal culture, knowledge of medical treatment and traditional medicines were also investigated. Oral storytelling of factual events, passed down unchanged for millennia, contributed to survival. The Kaurna People exhibited evolutionary facial features that would have assisted survival. Kaurna People had excellent knowledge of medicine and the capacity to heal their community members. The process of mobility and relocation may have embedded the need to be mobile in some Aboriginal Australian cultures, and why many Aboriginal tribes did not invest too much time and resources in building permanent structures and dwellings. Navigating these extremely harsh, rapidly changing conditions is an incredible story of survival of Aboriginal Australians. The findings of this investigation suggest that Aboriginal Australians' survival methods were complex and multi-faceted. Although this paper could not examine every survival method, perhaps Aboriginal Peoples' knowledge of flora and fauna, (for nourishment and medicine) living in clans, and avoiding mass cohabitation was paramount to our survival. [ABSTRACT FROM AUTHOR]

Background: Improving the rates of, and instruments used in, screening for perinatal depression and anxiety among Aboriginal and Torres Strait Islander women are important public health priorities. The Kimberley Mum's Mood Scale (KMMS) was developed and later validated as an effective and acceptable perinatal depression and anxiety screening tool for the Kimberley region under research conditions. Other regions have expressed interest in using the KMMS with perinatal Aboriginal and Torres Strait Islander women. It is, however, important to re-evaluate the KMMS in a larger Kimberley sample via a real world implementation study, and to test for applicability in other remote and regional environments before recommendations for wider use can be made. This paper outlines the protocol for evaluating the process of implementation and establishing the 'real world' validity and acceptability of the KMMS in the Kimberley, Pilbara and Far North Queensland in northern Australia.Methods: The study will use a range of quantitative and qualitative methods across all sites. KMMS validation/revalidation internal consistency of Part 1 will be determined using Cronbach's alpha. Equivalence for identifying risk of depression and anxiety compared to a standard reference assessment will be determined from receiver operating characteristic curves. Sensitivity and specificity will be determined based on these cut-points. Qualitative methods of phenomenology will be used to explore concepts of KMMS user acceptability (women and health professionals). Additional process evaluation methods will collate, assess and report on KMMS quality review data, consultations with health service administrators and management, field notes, and other documentation from the research team. This information will be reported on using the Dynamic Sustainability Framework.Discussion: This project is contributing to the important public health priority of screening Aboriginal and Torres Strait Islander women for perinatal depression and anxiety with tools that are meaningful and responsive to cultural and clinical needs. Identifying and addressing barriers to implementation contributes to our understanding of the complexity of improving routine clinical practie.Trial Registration: The study was registered retrospectively on 15/05/2019 with the Australian and New Zealand Clinical Trial registry (ACTRN12619000580178). [ABSTRACT FROM AUTHOR]

Drawing on the traditional ecological knowledge (TEK) of the Lesser Slave Lake Cree, this paper shares understanding of how resource development has affected water, fish, forests, and wildlife as well as the well-being of Cree communities in the Lesser Slave Lake region of Alberta, Canada. In addition to descriptive observations of change, the narratives point to social-ecological thresholds or tipping points in the relationship of Cree harvesters to local lands and resources. Specifically, the study speaks to the echoing effects of ecological loss and degradation on traditional livelihood practices over the last 100 years highlighting the complexity of cumulative effects as well as the challenges of balancing resource development in the region with alternative land uses including those valued by Alberta's Aboriginal peoples. [ABSTRACT FROM AUTHOR]

In the last two decades, Indigenous lobbies have pointed a harsh finger at the endemic overrepresentation of Indigenous individuals in prisons in Canada and abroad. In reaction to such a condemnatory critique, correctional authorities in Canada have sought to ‘aboriginalize’ prisons. This paper addresses some of the prison's adaptation schemes to shed light on three contradictory logics of risk-based management: (1) high-risk aboriginal offenders have little access to risk-reducing programmes; (2) aboriginality undergoes an ontological mutation that occurs during the process of risk assessment; and (3) aboriginal correctional staff play a contradictory role in the (re)production of ‘aboriginal risk’. To what extent, then, does the aboriginalization of prisons constitute a valuable transformation? [ABSTRACT FROM PUBLISHER]

Increasingly research involving Indigenous people is being undertaken by Indigenous researchers, who bring forward worldviews that shape the approach of the research, the theoretical and conceptual frameworks, and the epistemology, methodology, and ethics. Many times such research bridges Western practices and Indigenous knowledges; however, bringing together these two worldviews can also present challenges. In this paper the author explores the challenges and lessons learned in the practical application of an Indigenous research framework and qualitative inquiry. Two qualitative Indigenous research methods, sharing circles and Anishnaabe symbol-based reflection, will be discussed. [ABSTRACT FROM AUTHOR]

In an era of postcolonialism and postcolonization, Indigenous struggles continue. Within ‘settler societies’ issues of dispossession—particularly of lands—remain largely unresolved. As part of the discipline of geography's active movement away from its colonizing project, this introduction to this special edition of Geografiska Annaler B seeks to (re)focus a disciplinary lens, and (re)open a dialogue—and potential research trajectory - about ‘indigenous geographies’. As the papers in this special issue demonstrate, new cultural geographies have begun a process of re-engagement with issues of indigeniety through careful, sensitive, inclusive, representative and emancipatory research projects. [ABSTRACT FROM AUTHOR]

Archaeology has been linked to colonialist attitudes and scientific imperialism. But what are the perspectives of Indigenous groups concerning the practice of archaeology? Numerous organizations recognize the distinctive needs of Indigenous communities throughout the world and have adopted agreements and definitions that govern their relationships with those populations. The specific name by which Indigenous groups are known varies from country to country, as local governments are involved in determining the appropriateness of particular definitions to populations within their borders. This paper begins with an examination of the various aspects that have been used to determine whether or not a group of people might be considered "indigenous" under various definitions, and then uses the history of the relationships between North American archaeologists and Indigenous populations as a background for the examination of some of the political aspects of archaeology that have impacted Indigenous populations. It then proceeds to discuss perspectives on archaeology offered by members of various Indigenous populations throughout the World. [ABSTRACT FROM AUTHOR]

Background: Fetal alcohol spectrum disorder (FASD) is a preventable, lifelong neurodevelopmental disorder caused by prenatal alcohol exposure. FASD negatively impacts individual Indigenous communities around the world. Although many prevention interventions have been developed and implemented, they have not been adequately evaluated. This systematic review updates the evidence for the effectiveness of FASD prevention interventions in Indigenous/Aboriginal populations internationally, and in specific populations in North America and New Zealand, and offers recommendations for future work.Method: The MEDLINE, Embase, CINAHL Plus, Web of Science, PsycINFO, SocINDEX, and Informit databases were searched from inception to 22/08/2017 for all prevention and intervention papers published in peer-reviewed scientific journals, with results, targeting prenatal alcohol exposure and FASD in Indigenous populations. This review was limited to studies published in English and excluded interventions focusing on the workforce. All steps were completed independently by two reviewers with discrepancies resolved via consensus with the senior author.Results: There was significant heterogeneity in the ten included studies. Populations targeted included non-pregnant women of child-bearing age, pregnant women, school children and the general public. Study designs included one randomised controlled trial, five cohort studies with pre-post design, one cross-sectional study with different pre- and post-intervention groups, and four studies collected post-intervention data. Studies assessed changes in knowledge, and/or changes in risk for prenatal alcohol exposure including self-reported alcohol consumption, use of birth control or a combination of both. One study was conducted in Australia and nine in the US. The methodological quality of all studies was rated as 'Poor' using the systematic review assessment tools developed by The National Heart, Lung and Blood Institute. Studies were subject to substantial bias due to issues such as high loss to follow-up, lack of control groups and the reliance on self-report measures to assess the main outcome.Conclusion: Overall, there is little evidence that previous interventions aiming to reduce the risk of prenatal alcohol exposure or FASD in Indigenous populations have been effective. Future intervention studies should address the cultural factors and historical context that are fundamental to successful work with Indigenous populations, and be designed, implemented and evaluated using rigorous methods. This systematic review was registered with PROSPERO, CRD42018086212. [ABSTRACT FROM AUTHOR]

Background: Indigenous peoples in developed countries have reduced life expectancies, particularly from chronic diseases. The lack of access to and take up of palliative care services of Indigenous peoples is an ongoing concern. Objectives: To examine and learn from published studies on provision of culturally safe palliative care service delivery to Indigenous people in Australia, New Zealand (NZ), Canada and the United States of America (USA); and to compare Indigenous peoples' preferences, needs, opportunities and barriers to palliative care. Methods: A comprehensive search of multiple databases was undertaken. Articles were included if they were published in English from 2000 onwards and related to palliative care service delivery for Indigenous populations; papers could use quantitative or qualitative approaches. Common themes were identified using thematic synthesis. Studies were evaluated using Daly's hierarchy of evidence-for-practice in qualitative research. Results: Of 522 articles screened, 39 were eligible for inclusion. Despite diversity in Indigenous peoples' experiences across countries, some commonalities were noted in the preferences for palliative care of Indigenous people: to die close to or at home; involvement of family; and the integration of cultural practices. Barriers identified included inaccessibility, affordability, lack of awareness of services, perceptions of palliative care, and inappropriate services. Identified models attempted to address these gaps by adopting the following strategies: community engagement and ownership; flexibility in approach; continuing education and training; a whole-of-service approach; and local partnerships among multiple agencies. Better engagement with Indigenous clients, an increase in number of palliative care patients, improved outcomes, and understanding about palliative care by patients and their families were identified as positive achievements. Conclusions: The results provide a comprehensive overview of identified effective practices with regards to palliative care delivered to Indigenous populations to guide future program developments in this field. Further research is required to explore the palliative care needs and experiences of Indigenous people living in urban areas. [ABSTRACT FROM AUTHOR]