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Mauli ola, optimal health and wellbeing from a Hawaiian perspective, is achieved by being pono, or morally just and upright, and maintaining an intricate balance physically, mentally, spiritually, and emotionally through one's relations. Cultural practices, including practices that foster a connection to the water, land, ocean, and natural environment, may serve as protective and resilience factors, thereby promoting health and wellbeing. This paper starts by sharing the genealogical foundations of cultural practices in Hawai'i as the foundations of Native Hawaiian lifestyles and ways of knowing. The paper proceeds with data analyses that aim to better understand the role of cultural practices in relation to connectedness to 'Āina (the land, nature, and the environment, which nourish our bodies) and Native Hawaiian health based on cross-sectional correlations and qualitative data. The findings demonstrate the importance of cultural practices, specifically 'Āina practices, and identify 'Āina protection, restoration, and conservation as major health priorities. The correlations demonstrate statistically significant relationships between cultural practices; a physical, mental, spiritual, and emotional connection to 'Āina; and health outcomes. These findings continue to support literature and other declarations that support healthcare and medicine that are culturally grounded in Indigenous values and traditional systems of medicine. [ABSTRACT FROM AUTHOR]

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

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

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

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]

Rapidly changing conditions and the complexity and interconnectedness of global challenges means that learning across the lifespan is more important than ever. Equally critical are sustainable planetary futurities and associated pedagogical practices which reach beyond the imposition of settler temporalities, modernist technological solutions, and western cognitive imperialism as a means of responding to our cultural-ecological crisis. Pedagogical practices must actively work with diverse generational realities and impacts associated with the cultural, ecological, and climate emergency. This paper reports on a growing conversation across diverse cultural biospheres regarding inclusive Indigenous-led strategies of multi-generational resilience addressing human–environmental wellbeing. Adopting an inclusive Indigenist theoretical and methodological approach, it narrates the epistemological and relational practices of several multigenerational pedagogical forums (land-based and virtual) based in and out of Turtle Island/Canada from 2015–2023. Based on an Indigenist research paradigm and qualitative research methods pertaining to one multi-day land based learning summit and three online virtual learning forums, a thematic analysis of key findings relating to pedagogical practices, intercultural and intergenerational themes, and the shifting dynamics of multi-generational resilience work is provided. Themes include the critical importance of epistemological shifts over time; Indigenous multi spatial-temporalities; relational rather than binary or even hybrid views of sexual, gendered, ethnic, and racial identities within cultural-ecological restoration work; the relevance of transnational gatherings; and the adaption of pedagogical practices to meet fluctuating local–global conditions. The paper then summarizes the key elements of lifelong learning within an Indigenist approach to cultural-ecological restoration work, and concludes with a discussion regarding the relevance of this approach in reorientating three previously identified leverage points for accelerating sustainability transformation. [ABSTRACT FROM AUTHOR]

The collection of papers in this Special Issue serves to extend the literature and evidence base for physical literacy (PL) research within child and youth populations. Currently, child and youth populations are increasingly sedentary, resulting in them spending less time engaging in daily physical activity (PA). Physical literacy serves as an attractive concept to help reframe and address physical inactivity and poor health and wellbeing, utilising a different and integrated approach to physical activity, health and wellbeing promotion. The studies presented in this Special Issue respond to previous calls in PL research for further empirical evidence, clarity around PL assessment, the utility of physical literacy with diverse populations including indigenous children and those with disabilities, the application of PL within early years, parental engagement and the role of physical education in the promotion of PL. These studies shed new light on the frontiers of PL research within child and youth populations. [ABSTRACT FROM AUTHOR]

This paper aimed to conserve and digitise indigenous games, making them accessible online, in order to harmonise cultural traditions with modernity. The majority of contemporary youth are exposed to Western entertainment that contradicts African values and traditions. Certain games have had a detrimental impact on society, leading young people to engage in acts of violence, sexual promiscuity, and even self-harm. African youth in pre-colonial times acquired moral principles through instruction from communal elders, who imparted these lessons through the use of moral games. This study contends that the process of digitization can be employed in conjunction with conventional means of knowledge dissemination and conservation to address the void in a societal context where cultural customs are diminishing. The significance of elders, relationships, and the corpus remains paramount. The study aimed to find an Afro-centric approach to digitise traditional games for educational entertainment. The study centred on the Sankofa and Diffusion of Innovation theories. The study employed qualitative case study research methodology to achieve its objective. Information was collected through a document survey. The data underwent thematic analysis. The paper investigated decolonial approaches to safeguard games via social media, applications, and websites. The study concluded that qualitative methodologies are necessary for determining the optimal and economically efficient technologies. Additionally, it emphasised that decolonization necessitates the establishment of alternative knowledge systems to challenge the dominance of Western and Eurocentric epistemology. [ABSTRACT FROM AUTHOR]

Indigenous Australian young people comprise over 50% of the total Indigenous population (Australian Bureau of Statistics, 2017). Yet, the voices of Indigenous young people are seldom centred in policy or scholarship (Shay & Sarra, 2021). This paper shares findings from a three-year national transdisciplinary, qualitative study that explored the identity and well-being of Indigenous young people in diverse school settings. The data told counter-stories through the lens of Indigenous young people currently absent in mental health and educational wellbeing scholarship. This article illustrates how the theoretical/methodological approach and data provide a strengths-based alternative to trauma-informed and medicalised mental health frameworks that dominate policy and practice approaches. This paper shares key findings from Indigenous young people who articulated their identities as underpinned by respect, pride and collectivism and shaped by culture, where you are from, physicality and role models. These expressions are clearly at odds with broader deficit discourses on Indigenous identity and have implications for health and schooling settings. [ABSTRACT FROM AUTHOR]

Self-determination informed policies are key to improved outcomes for Aboriginal health. Aboriginal leadership must be reflected throughout any public health reform process that affects Aboriginal communities. This paper presents a body of oral health policy work, undertaken under Loddon Mallee Aboriginal Reference Group's (LMARG's) leadership, as an exemplar of a self-determination informed change, that led to an amendment of an Australian state (Victoria) regulation – The Drugs, Poisons and Controlled Substances Amendment (Registered Aboriginal and Torres Strait Islander Health Practitioners [AHPs]) Regulations 2022. A summary of activities undertaken by LMARG, from advocacy to leading the submission, to amend the regulation, is provided. The amendment, now in place, authorises registered AHPs to obtain, possess, and administer fluoride varnish (FV) as a part of health services they provide. FV is a concentrated form of fluoride applied to tooth surfaces to prevent tooth decay. The practical implication of this amendment is delivery of a culturally appropriate integrated oral health promotion FV model that addresses mainstream dental access barriers commonly experienced by Aboriginal people. The model aims at upskilling an Aboriginal workforce to facilitate timely FV application to Aboriginal children. Self-determination informed policies are key to improved outcomes for Aboriginal health. The paper presents work on an oral health policy, undertaken under Loddon Mallee Aboriginal Reference Group's leadership on an Australian state (Victoria) regulation – The Drugs, Poisons and Controlled Substances Amendment (Registered Aboriginal and Torres Strait Islander Health Practitioners) Regulations 2022, as an exemplar of a self-determination informed change. The amendment translates to a culturally appropriate integrated oral health promotion model that addresses dental access barriers experienced by Aboriginal people. This article belongs to the Collection Access to Primary Health Care. [ABSTRACT FROM AUTHOR]

Background: The care of wounds is an ongoing issue for Indigenous people worldwide, yet culturally safe Indigenous wound care training programs for rural and remote Australian Aboriginal Health Workers are largely unavailable. The higher prevalence of chronic disease, lower socioeconomic status and poorer access to services experienced by Aboriginal and Torres Strait Islanders compared to non-Indigenous people, leads to a greater incidence of chronic wounds in Aboriginal and Torres Strait Islander people. Identifying the barriers and enablers for delivering wound care will establish areas of need for facilitating the development of a specific wound care program for Aboriginal Health Workers and Aboriginal Health Practitioners. This paper reports the first phase of a larger project directly aligned to the Indigenous Australians’ Health Program’s objective of supporting the delivery and access to high quality, culturally appropriate health care and services to Aboriginal and Torres Strait Islander Australians. This study aimed to examine experiences of Aboriginal Health Workers, Aboriginal Health Practitioners, and nurses for managing chronic wounds within rural and remote Aboriginal Medical Services in Queensland, Australia. Methods: Yarning facilitated by two Aboriginal researchers among Aboriginal Health Workers, Aboriginal Health Practitioners, and nurses currently employed within four Aboriginal Medical Services located in rural and remote areas of Queensland, Australia. Results: Two themes were developed through rigorous data analysis of yarning information and responses: participants’ experiences of managing wounds and barriers and enablers to effective wound care. Conclusions: This study contributes an insight into the experiences of Aboriginal Health Workers on the current barriers and enablers to timely treatment of chronic wounds. Results from this study indicate a significant barrier to obtaining timely and effective wound care in regional and remote settings is access to an appropriately skilled, culturally competent, and resourced health work force. A lack of education and professional development for Aboriginal Health Workers can compromise their ability to maximise patient outcomes and delay wound healing. Findings have informed the development of an evidence based, culturally competent open access chronic wound care education program for Aboriginal Health Workers. [ABSTRACT FROM AUTHOR]

This paper investigates the potential of Ubuntu philosophy for decolonising Participatory Research (PR) in the Global South, addressing power imbalances and research process challenges. Despite PR's focus on community involvement, it can perpetuate practices contradicting its principles, hence the rise of 'decolonising research' for fair, respectful researcher-community relationships and meaningful community knowledge. The central question is, 'How can Ubuntu serve as a tool for decolonising PR in the Global South?' Drawing from decolonisation, PR, and Ubuntu literature, we offer a novel perspective on applying Ubuntu in PR. The study demonstrates how Ubuntu promotes social change and justice, challenges Western knowledge universality, and empowers marginalised Global South communities via democratic, participatory platforms. We provide theoretical insights and practical suggestions for PR stakeholders, asserting that Ubuntu adoption can foster equitable, inclusive practices benefiting communities. The paper also invites further examination of indigenous philosophies in decolonising research, enriching knowledge production in the Global South and globally marginalised communities. [ABSTRACT FROM AUTHOR]

The ontological turn in critical social theory provokes emerging calls for new approaches to natural resource management where Indigenous perspectives, worldview, knowledges, and values are prioritized in the stewardship of Indigenous lands. Yet, scant literature focuses on the ontological implications for communication within environmental decision-making, where Habermas' communicative action theory, with its norms of privileging argumentation, formality, expertise, institutional authority, rationality, and language, continues to shape spaces of public participation since the communicative turn in the 1990s. Growing calls for participatory decision-making, as well as the mounting failures of scientific management approaches espoused by conventional natural resource management, have fuelled the rise of co-management since the 1980s. The emerging emphasis in co-management approaches on community collaboration and meaningful communication was strengthened with the emergence of adaptive co-management and adaptive governance in the early 2000s. Yet, the ontological turn unveils communicative tensions which continue to persist, rooted in ontological difference and onto-epistemic violence. Rethinking communication under the ontological turn in co-management with Indigenous communities, this paper reviews the literature and further proposes the idea of ethical equivocation as a communicative tool and starting point toward learning to talk across worlds. [ABSTRACT FROM AUTHOR]

Introduction Objective Design Findings Discussion Conclusions Disparities in the health of Indigenous people and in the health of rural populations are well described. University Departments of Rural Health (UDRHs) in Australia are federally funded under a program to address ongoing challenges with health workforce distribution for rural and remote areas. They have a significant role in research in regional, rural and remote areas, including research related to Indigenous health. However, a comprehensive analysis of their contributions to original Indigenous health related to Indigenous health is lacking.This study examines the contributions of UDRHs to Indigenous issues through analysis of publications of UDRHs focused on Indigenous health during the period 2010–2021.This paper examines a database of UDRH Indigenous‐related publications from 2010 to 2021.A total of 493 publications to which UDRHs contributed were analysed, including 354 original research articles. Health services research was the most common category, followed by epidemiology and papers exploring Indigenous culture and health. While health services research substantially increased over the period, the numbers of original research papers specifically focused on Indigenous workforce issues, whether related to Indigenous people, students or existing workforce was relatively small.This broad overview shows the nature and trends in Indigenous health research by UDRHs and makes evident a substantial contribution to Indigenous health research, reflecting their commitment to improving the health and well‐being of Indigenous communities.The analysis can help direct future efforts, and future analyses should delve deeper into the impact of this research and further engage Indigenous researchers. [ABSTRACT FROM AUTHOR]

As AI technologies are increasingly deployed in work, welfare, healthcare, and other domains, there is a growing realization not only of their power but of their problems. AI has the capacity to reinforce historical injustice, to amplify labor precarity, and to cement forms of racial and gendered inequality. An alternate set of values, paradigms, and priorities are urgently needed. How might we design and evaluate AI from an indigenous perspective? This article draws upon the five Tests developed by Māori scholar Sir Hirini Moko Mead. This framework, informed by Māori knowledge and concepts, provides a method for assessing contentious issues and developing a Māori position. This paper takes up these tests, considers how each test might be applied to data-driven systems, and provides a number of concrete examples. This intervention challenges the priorities that currently underpin contemporary AI technologies but also offers a rubric for designing and evaluating AI according to an indigenous knowledge system. [ABSTRACT FROM AUTHOR]

The recent test translation of Te Paipera Tapu (the Bible in the Māori language) has aroused considerable debate for its use in Genesis 1 of the names of atua Māori (Māori divine beings). These names of atua have been used instead of names of features of the natural world, which stands in contrast to the use of other kupu Māori (Māori words) in the earlier translation and its revisions. In this paper, I outline relevant members of the Māori pantheon and of some ancient Near Eastern pantheons, which are not identical. I then discuss the Hebrew text of Genesis 1 in its ancient literary context, making proposals about the use of the names of atua Māori in translations. [ABSTRACT FROM AUTHOR]

Background: The extent of past Indigenous cultural burning in the eastern US remains contested. Historical documents (e.g. early histories, journals, and reports) contain descriptions of burning. Scholars have summarised descriptions, but few have compiled them into databases. Aims: This paper presents efforts to compile descriptions of past Indigenous burning in the eastern US and early results from mapped descriptions. Methods: Utilising previously cited descriptions and those discovered from digitised historical texts, the current dataset mapped >250 descriptions of burning in the northeastern US. Most were historical summaries from 19th century authors, and fewer were firsthand observations. Descriptions are currently shared as a GIS data layer, a tabular file, and an interactive web map. Key results: Descriptions correspond with fire-adapted vegetation, and clusters of descriptions suggest burning over large extents (e.g. southern New England, western New York). Estimated dates of burning or initial Euro-American settlement show an east–west succession in Indigenous fire exclusion and replacement with early Euro-American burning. Conclusions: Historical descriptions suggest regional-extent influence of Indigenous burning upon past forested ecosystems, but the veracity of descriptions should be carefully evaluated. Implications: This study provides a dataset for further examination of Indigenous burning and comparison with other methodologies for historical cultural fire reconstruction. This study creates a dataset of historical descriptions of Indigenous wildland burning from digitised historical texts in the eastern US. The current version of the dataset contains >250 descriptions in the northeastern US, mainly from 19th century historians. Descriptions correspond with geographic patterns in past fire-adapted vegetation. [ABSTRACT FROM AUTHOR]

Objective: Along with other Australian health professionals, occupational therapy students need to understand Aboriginal and Torres Strait Islander culture and health issues to develop their capacity to work effectively with this community and meet accreditation standards. The study aimed to explore the learning experiences of occupational therapy students during a module focused on Aboriginal and Torres Strait Islander peoples' health issues and approaches. Methods: A qualitative descriptive method was used. Individual interviews were audiotaped, transcribed and analysed thematically following the module. Participants were asked about their prior experience with Aboriginal and Torres Strait Islander peoples, feelings about undertaking the module, difficulties and highlights of the module, and how the module contributed to their learning. Results: In all, 18 students participated in interviews. Interview themes were (1) student context of learning about Aboriginal and Torres Strait Islander peoples' heath and culture, (2) experiencing the module with others and (3) student learning gains following the module. Conclusion: Students developed in their self-awareness and understanding of Aboriginal and Torres Strait Islander peoples' issues of relevance to occupational therapy. Further research is needed to evaluate educational activities with occupational therapy and other health professional students across Australia, and ongoing culturally responsiveness training for health professionals (post-registration). What is known about the topic? Health professional students need to develop their knowledge and skills in working with Aboriginal and Torres Strait Islander peoples to be culturally responsive and meet their health needs effectively. What does this paper add? This study is the first to describe the responses of occupational therapy students to a module on Aboriginal and Torres Strait Islander health and wellbeing. Students were challenged about any biases that could affect their capacity to be culturally responsive. What are the implications for practitioners? Both practitioners and students need to be culturally responsive to provide culturally safe services to Aboriginal and Torres Strait Islander peoples. [ABSTRACT FROM AUTHOR]

Objective: The objective of this paper is to investigate the geographic distribution of participants in Mayi Kuwayu, the National Study of Aboriginal and Torres Strait Islander Wellbeing. The Mayi Kuwayu Study is the largest national longitudinal study of the health and wellbeing of Aboriginal and Torres Strait Islander adults (aged 16 years and over) in Australia. It is an Aboriginal-led and governed Study with embedded community engagement. The Study collects data through self-report questionnaires, using multiple sampling approaches: (1) a large-scale mail-out based on stratified random sampling; (2) convenience sampling; (3) snowball sampling; (4) voluntary sampling. A comparison of the geographic distribution of Mayi Kuwayu Study participants to that of the total Aboriginal and Torres Strait Islander population was also conducted. Results: A total of 9,843 people participated in the Mayi Kuwayu Study baseline survey from 2018 to 2022. Participants resided in all Australian States and Territories. The geographic distribution of participants broadly matched the total population distribution, with participants generally located on the east and south-east coast of Australia. Apparent differences in the geographic distribution were identified by sex and age group. [ABSTRACT FROM AUTHOR]

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

AbstractThe resistance of Mapuche organisations and communities against state repression and continued forms of coloniality in contemporary Chile is one of today’s most visible and active Indigenous movements in Latin America. A key factor of this increased visibility is digital Mapuche activism, in which information and communication technologies (ICTs) have been adopted by Mapuche organisations and communities since the late 1990s. This paper will discuss digital Mapuche activism as part of the ongoing academic debates on social and Indigenous movements and the digitalisation of their political mobilisation towards decolonisation. The paper will introduce some key players and noteworthy ­characteristics of digital Mapuche activism before discussing its contemporary developments. These include the struggle over representation, the transformation of (traditional) community roles within Mapuche society, and the language of digital Mapuche activism. The last part of the paper showcases two episodes of digital warfare against this new type of Mapuche resistance. Consequently, whilst digital Mapuche activism has become a powerful tool for decolonisation, it is increasingly contested through digital repression. [ABSTRACT FROM AUTHOR]

A resilient economy is a strong base for large volume of trade as it provides a perfect solution to poverty. Synthesis of Yoruba textiles and modern technology for resilient economy in this turbulent era is the concern of this paper. It highlights how Yoruba indigenous textiles are face lifted by modern technology to eradicate economic downturn. The paper gives insight to improvement on the production of Yoruba textiles therefore giving opportunity of job creation and self-reliance through the fusion. The huge tragedy of the Nigerian experience hinges on the downturn of economy which is at its peak of crashing. Most Nigerian are not believing that indigenous textile contents can increase drastically the income of the nation if facelifted or rebranded. The high rate at which naira is depreciating is very alarming at present ($1USD = ₦ 1440) being because of fluctuation now. The paper projects a way out of economic turbulence with the synthesis of Yoruba textiles and modern technology by building a resilient economy. The paper further discusses the new orientation and training involved; raw materials used, computer knowledge, recommendations, and conclusion. [ABSTRACT FROM AUTHOR]

The windigo is a generally malicious figure in several Indigenous cultures of the land currently administered by the governments of the USA and Canada. In traditional narratives, the windigo is generally associated with hunger, greed, winter, and cannibalism. In this paper, I discuss how both Indigenous and non-Indigenous writers have used the figure of the windigo to critique and challenge environmental injustice. While some windigo stories present the being as a terrifying monster of the "wilderness", others use the figure as an embodiment of environmental destruction and the injustice that comes with it. Windigo stories also highlight three further aspects of colonial violence: military violence, sexual violence, and religious violence. Although some stories depict windigos being defeated through violence, many stress the importance of care and healing to overcome the windigo affliction. In fact, storytelling itself may be part of the healing process. Windigo stories, I argue, can be a useful way to interrogate the injustices created by colonialism and environmental destruction, and the stories can also offer hope for healing and for an environmentally just future. [ABSTRACT FROM AUTHOR]

Throughout the nineteenth century, federal Indian policy oscillated between two extreme positions: assimilation versus isolation. While scholars have often been interested in the impact of past federal policy on current levels of economic development among American Indian tribes, none have explicitly examined the influence of federal assimilation policy on long-run economic development. In this paper, I take advantage of tribal-level variation in the application of federal policies to estimate the effect of assimilation on long-run economic performance. To quantify the impact of such policies, I introduce a novel measure of cultural assimilation: the prevalence of traditional indigenous names relative to common American first names. To calculate the distribution of name types, I have gathered the names and locations for all American Indians enumerated in the 1900 United States census. After classifying each name, I calculated the reservation-specific share of non-indigenous names. I estimate the relationship between cultural assimilation in 1900 and per capita income from 1970 through 2020. I find that historical levels of assimilation are consistently associated with higher levels of per capita income in all census years. The results are robust to the inclusion of a variety of cultural and institutional controls and regional fixed effects. [ABSTRACT FROM AUTHOR]

Recent changes in Canadian legislation have enabled First Nations to adopt property taxation and other forms of taxation on reserves, thereby allowing them to directly finance their local governments through local tax revenues. In this paper, we compile data on the passage of First Nations tax laws over a 30-year period from a centralized national database on First Nations by-laws, the First Nations Gazette. We combine those data with additional sources to analyze the factors that are associated with First Nations exercising their taxation authority. We find evidence of geographic policy diffusion consistent with First Nations learning from their neighbors and direct evidence that formal educational and institutional resources are important correlates of tax law adoption. Understanding that process informs the broader literature on the evolution of taxation structures and local political incentives, the analysis may contain important lessons for Indigenous tax jurisdiction in other contexts. It is also a critical first step towards assessing the long-term consequences of First Nations' new fiscal powers. [ABSTRACT FROM AUTHOR]

Through an examination of the history of settler colonial violence against Indigenous peoples and lands in Canada, Palestine, and Australia, this paper exposes the links between colonialism and the penitentiary, across borders. This paper interrogates the differences and similarities between the use of prisons as a tool in settler colonial expansion in these three states. As a contribution to abolitionist thought and theory, this paper highlights the need for an intersectional analysis of the overlapping consequences of settler colonialism and international carceral regimes. Efforts to resist carceral expansion around the world must include efforts to resist colonial expansion, and the voices of Indigenous peoples must be centred throughout this process. [ABSTRACT FROM AUTHOR]

In this paper, we present evidence from a case study exploring the intricate relationship between transgenerational historical and colonial trauma and the process of ethno-cultural identity formation among young Mapuche individuals residing in rural communities in Chile. Our analysis centers on two prominent themes derived from their personal narratives, shedding light on the intergenerational dynamics that significantly influence the current development of their ethnocultural identities. These themes are the communication and transmission of family history and memory, and the valuation of Mapuche culture. Our methodology employs biographical narratives and adopts a grounded theory approach, specifically in its constructivist variant. The findings of this study reveal that the biographies of these young individuals reflect distinct elements of emotional impact and coping strategies linked to historical and colonial trauma, which are transmitted across generations. In one case, there appears to be a tendency to conceal family history, while in the other, active preservation of memory seems to underpin reflections on identity, belonging, and the appropriation of Mapuche culture. Furthermore, our analysis highlights the significance of emotional connections with family, as well as individual expectations and future aspirations, which play pivotal roles in shaping motivations and expressions concerning Mapuche ethno-cultural affiliation or disassociation. We contend that these intricate dynamics mediate the formation of ethno-cultural identity among Mapuche young people. [ABSTRACT FROM AUTHOR]

Co-design of research can evolve organically when the questions to be asked have their roots deep1 in the soil of partnerships based on trust, respect, and a common vision for equity and inclusion. White Questions—Black Answers, a PhD thesis research project focusing on the inclusion of Indigenous students with disability in the Australian Higher Education Sector, demonstrates this premise. Founded on Indigenous Standpoint Theory, the methodology of this research foregrounds the central role of Indigenous people with lived experience of disability—in the study design, its implementation, and in the validation of the results. This paper shares the conceptual framework and relationship hierarchy for the research, ensuring that the authority of those with lived experience was maintained and central to all research activities. It showcases a way forward for other fields of co-designed research, delivering both academic rigour and leadership by those with lived experience. [ABSTRACT FROM AUTHOR]

Increasing the numbers of Indigenous people enrolled in research higher degrees in Australia is important for building the Indigenous academic workforce, broadening the scope of knowledge production in academic institutions and ensuring effective research outcomes for Indigenous Australians. While the numbers of Indigenous research higher degree students are increasing, universities still have a lot to do to bring that number up to parity. In this paper, we explore the value of a pre-doctoral program developed for Indigenous people interested in doing a PhD that provides them the information they need to inform their choices about undertaking a doctoral project. As the only program of this kind in Australia, this research contributes to the emerging literature on the factors that have an influence on why Indigenous people choose to undertake PhD programs and the effectiveness of initiatives to support their pathway to higher degree research. The research outcomes build on the evidence base for improving initiatives across the university sector, highlighting the need for tailored, Indigenous-led pre-doctoral support programs for Indigenous students, the value of cohort experiences and the importance of universities that value Indigenous people and their knowledge systems. [ABSTRACT FROM AUTHOR]

This paper draws on research, knowledge, and practices from Indigenous spaces, discusses the role of Indigenous school leaders as agents for students’ social integration through socialisation processes, and examines school principals’ practices for promoting students’ social integration into society (i.e. societal integration), taking into consideration segregated and non-assimilated (culturally and socially) society. Based on qualitative exploratory research on high school principals in the context of Indigenous Palestinian Arabs in Israel, the paper suggests five main themes: strengthening cultural identity, designing society-responsive curricula, building overlapping society and school spaces, bridging between Indigenous and dominant society, and ensuring student outcomes and the creation of inclusive schools. This exploratory research suggests the dual role of school principals – being culturally responsive to students’ Indigenous society while also connecting with the majority society. The study contributes to understanding Indigenous leaders’ practices for social integration beyond school boundaries. Implications for leadership development are discussed. [ABSTRACT FROM AUTHOR]

Climate change discourse ranges from an acknowledgement of ancestral prophecy to the most urgent crisis of our time. If the terminology – words, concepts, and expressions – of discourse is understood to reflect a writer's values, perspectives, and ways of knowing, then it is important to compare the terminology used by various writers to understand key value differences. This paper provides an initial exploration into the explicit and implicit differences in terminology surrounding climate adaptation planning from the perspective of federal agencies and Tribal Nations as represented in two climate adaptation guides. As the act of utilising the same words but in different ways will likely result in conflict, we also explored the links between the values-based differences in terminology with three policies – one written from a Tribal perspective and two that govern federal agencies' stewardship of cultural resources – to assess the implications for climate adaptation of ancestral heritage located on federal lands. It is important to note that the space to compare terminology between federal and Tribal perspectives is vast; though this paper represents only an introductory step into this space, the results demonstrate a clear need to develop a process of co-constructing a shared climate adaptation terminology. [ABSTRACT FROM AUTHOR]

Historically, atrocities against Black, Indigenous, and Women of Color's (BIWoC) reproductive rights have been committed and continue to take place in contemporary society. The atrocities against BIWoC have been fueled by White supremacy ideology of the "desirable race" and colonial views toward controlling poverty and population growth, particularly that of "undesirable" races and ethnicities. Grounded in Critical Race Theory, this paper aims to provide a critical analysis of historical and contemporary violations of BIWoC reproductive rights; discuss interventions based on empowerment and advocacy principles designed to promote women's reproductive justice; and discuss implications for future research, action, and policy from the lenses of Critical Race Theory and Community Psychology. This paper contributes to the special issue by critically analyzing historical and contemporary racism and colonialism against BIWoC, discussing implications for future research and practice, and making policy recommendations. Highlights: Historically, reproductive rights of Black, Indigenous, and Women of Color (BIWoC) have been violated and continue today.Atrocities against BIWoC have been fueled by White supremacy ideology of the "desirable race."Advocacy and empowerment interventions can support the reproductive rights of BIWoC. [ABSTRACT FROM AUTHOR]

There are significant disparities in mental health care between First Nations and non-Indigenous people in settler-colonial nations. This paper, authored by a crosscultural and interdisciplinary team, argues that settler-colonial legislation, the tools and technologies of architecture, and the clinical practice of psychiatry are all implicated. Taking inspiration from Tanganekald, Meintangk-Bunganditj legal scholar Irene Watson, who yearns for freedom to roam across Country and connect with the land of her ancestors, we propose tactics for 'roaming' from the conventions of architecture and psychiatry to decolonize our practices. These include yarning, walking Country, and representing these itinerant practices through wandering lines. The outcomes are processes for developing new therapeutic places and practices for mental health care. [ABSTRACT FROM AUTHOR]

This case study examined how an Indigenous Kalasha participant in northern Pakistan makes sense of his multi-faceted identity. The interpretative phenomenological analysis method was used to analyze data from an in-depth, single person case study. Our selected participant was a 36-year-old male postgraduate student from an Indigenous marginalized tribe, which is an ethnic and religious minority group in the northern Hindukush mountain region of Pakistan. Results are presented in four superordinate themes: (1) Identity: admixture of a number of identities, (2) Changing culture and its psychological impact, (3) Cultural protective factors against psychological problems and (4) Mental health perspective. The findings explained the construct of "identity" in an indigenous way that takes varying forms ranging from admixture of identities (ethnic and national identities) to how globalization, transition, and adaptation processes have been disrupting the practice of Kalasha cultural traditions. The findings also revealed the factors deeply enrooted in Kalasha culture and traditions that have helped people maintain their psychological resilience and buffered against psychological problems. This paper is presented as an appropriate method for advancing psychological understanding of "cultural identity" and exploring the connections between the two constructs of "mental health" and "identity." [ABSTRACT FROM AUTHOR]

Christianity is the main religion in the Pacific Islands, and what is unique about Christianity in the Pacific is that religion cannot be separated from everyday life experiences. This is because the worship and veneration of a divine source is the foundation of Pacific cultures and worldviews. In the Samoan context, faith in the Christian God is not only a rational activity but a concrete, practical experience embracing the physical and emotional manifestation of one's faith in God. This essay is a contextual theology paper examining the significance of applying authentic expressions of the gospel from a Samoan cultural worldview while acknowledging Christian traditions passed down by Western missionaries of the 19th century. Faith in God, without good works, is impossible in the Samoan context. This is because service to God and one another is imperative to social cohesion and prosperity. The physical manifestation of one's faith through active, committed service to the church ministry is a sign of good faith, evident through excessive monetary offerings, responsibility for fulfilling specific roles in the ministry and a commitment to all church programs. The Samoan cultural nuance of community and service helps form an authentic expression of Samoan Christian identity. [ABSTRACT FROM AUTHOR]

Middle leaders are important conduits for school policy and are often required to lead, champion and monitor change initiatives in their departments. This paper examines secondary school middle leaders' self-reported theories, promotion and leadership of culturally responsive teaching approaches for student equity. The study participants (n = 170) are curriculum leaders in state secondary schools throughout New Zealand, serving a range of diverse populations, including Indigenous Māori students. The quantitative and qualitative data for this project were thematically analysed to inquire into middle leaders' articulation of their culturally responsive theories, practices, and pedagogical and curriculum leadership to assist members of their departments in supporting Māori student educational success. The study found that although middle leaders could clearly articulate culturally responsive, sustaining and revitalising pedagogies and leadership in alignment with government policies and expectations, they were less clear about the measures they used to evidence these practices. In addition, less than 30% of the middle leader participants mentioned academic achievement as an element of Māori student success, and few mentioned the importance of systematic monitoring of achievement data, or using them to support better learning outcomes for Māori students (184). [ABSTRACT FROM AUTHOR]

Discourses on social inequalities and the processes that sustain, reproduce, and reify them have been a long-standing area of scholarship. This paper focuses its attention on intersecting inequalities at workplaces and the organizational processes that support and enable their invisibilization. Building on this idea of invisibilization, we take a critical look at the active and conscious work done to keep inequalities hidden within organizations. In doing so, we understand and advance invisibilization as a twin concept that is primarily framed as a power equation but also acts as a visual illusion that obfuscates inequalities. We discuss this obfuscation by exploring intersectional inequalities within the Indian beauty and wellness services (BWS), a majorly unorganized sector that has a visible workforce of women migrants belonging to indigenous communities from the northeast region of the country. Using frameworks of Intersectionality, New Racism, and Othering, we argue that hiring within the BWS normalizes a heteropatriarchal-savarna gaze of the indigenous other, where women are routinely racialized and sexualized to be inducted within the industry. Further, this case study exemplifies how visible frames of gender inequalities invisibilize other ethno-racial, and regional inequalities within workplaces. Building on these findings, we suggest that organizations invisibilize inequalities by (a) co-opting a progressive vocabulary; (b) performing a normalizing function; (c) creating obfuscation; and (d) building a visual facade. Finally, this study contributes by broadening our theoretical understanding of invisibilization, especially in the context of intersectional inequalities, wherein inequalities are normalized through everyday practices within organizational hiring and training, among others. [ABSTRACT FROM AUTHOR]

The international context of Indigenous mental health and wellbeing has been shaped by a number of key works recognizing Indigenous rights. Despite international recognitions, the mental health and wellness of Indigenous Peoples continues to be negatively affected by policies that ignore Indigenous rights, that frame colonization as historical rather than ongoing, or that minimize the impact of assimilation. Research institutions have a responsibility to conduct ethical research; yet institutional guidelines, principles, and policies often serve Indigenous Peoples poorly by enveloping them into Western knowledge production. To counter epistemological domination, Indigenous Peoples assert their research sovereignty, which for the purposes of this paper we define as autonomous control over research conducted on Indigenous territory or involving Indigenous Peoples. Indigenous sovereignty might also be applied to research impacting the landscape and the web of animal and spiritual lives evoked in a phrase such as “all my relations.” This narrative review of material developed in the Canadian context examines the alignment with similar work in the international context to offer suggestions and a practice-based implementation tool to support Indigenous sovereignty in research related to wellness, mental health, and substance use. The compilation of key guidelines and principles in this article is only a start; addressing deeper issues requires a research paradigm shift. [ABSTRACT FROM AUTHOR]

In 2015, The Truth and Reconciliation Report (TRC) was released in Canada, outlining 94 Calls to Action which, include pushing Canadian post-secondary institutions to ethically engage Indigenous communities and knowledge systems. This paper seeks to respond to the TRC by offering a spatial analysis of the differences, broadly conceived, between Indigenous and western ontological structures. We consider these differences in terms of 'circles and lines' through a novice, settler understanding of how Mi'kmaw concepts of etuaptmumk (two-eyed seeing), netukulimk (conservation laws) and m'sɨt No'kmaq (all our relations) can be brought to support decolonial teaching and learning about such important and urgent matters as climate change. A related goal in this paper is pedagogic: we hope our own ambivalent learning here can be used as an example to reflect deeply on how settlers like us might/should/can't work with the ethical, political, and practical challenges of responding to the TRC in our research, involving, and considering Indigenous ways of knowing and being. [ABSTRACT FROM AUTHOR]

It is widely recognised that First Nations peoples in Australia (also known as Aboriginal Australians) have some of the poorest health and social outcomes of any other group. This is evidenced in a number of areas including the disproportionately high rates of disability for First Nations peoples in Australia. This paper explores how the intersection of race and disability compounds disadvantage for First Nations peoples with disability in Australia. Additionally, it explores the conceptual diversity of disability and the role colonisation has played, and continues to play, in creating and maintaining high rates of disability for First Nations peoples in Australia. This paper argues for the decolonisation of the disability sector as a step towards improving outcomes for all. In particular, the use of intersectionality theory is examined as a potentially effective tool for mapping and enacting the decolonisation of the disability sector. First Nations peoples in Australia understand disability in a manner that differs from the mainstream dominant 'western' understanding, and this has huge implications for the disability sector. The dominant model focuses on people with disabilities as individuals who need to be 'treated' and 'supported' by health authorities. First Nations approach is community-based wherein everyone has abilities and responsibilities that are valued by the community – a culture of inclusion and connection that normalises and accepts people with disabilities. Routinely encountered racism and structural discrimination experienced by First Nations people compound discrimination commonly experienced by people with a disability. Intersectional theory identifies how disability and race combine in Australia to produce particularly poor outcomes for First Nations people with a disability, compared to their non-Indigenous peers. Decolonisation, the process of reversing the impact of the dominant way of thinking, is important to improving outcomes for First Nations people with a disability. [ABSTRACT FROM AUTHOR]