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The study delved into the comprehensive implementation of the Indigenous Peoples Educational (IPED) Program within schools situated in South Central Mindanao. It employed an online platform, specifically utilizing Google Forms, to conduct a survey among 275 respondents. The primary objective was to assess the extent to which the IPED Program has been integrated into these educational institutions, focusing on various critical aspects such as expected learning competencies and standards, availability of learning resources, adequacy of learning spaces and environments, and the efficacy of teaching strategies and methodologies. According to the findings, all these elements--learning competencies and standards, resources, spaces, and teaching methods--were reported as highly evident in their implementation across the surveyed schools. This indicates a significant effort and achievement in embedding the IPED Program into the educational framework of the region, specifically tailored to meet the needs and respect the cultural identities of Indigenous Peoples. Furthermore, the study highlighted that while the assessment tools and procedures were also evident, there might be opportunities for further refinement and enhancement to better cater to the unique contexts of IP communities. Despite this, the overall conclusion of the study is overwhelmingly positive: the IPED Program has effectively extended educational opportunities to IP students, ensuring that their cultural heritage and identity are respected and integrated into the learning process. By providing access to education that is culturally sensitive and relevant, the IPED Program not only promotes academic advancement but also contributes to the preservation and celebration of Indigenous cultures. This approach not only enhances educational outcomes but also fosters greater inclusivity and equity within the educational landscape of South Central Mindanao. The study's findings underscore the importance of such programs in promoting cultural diversity and understanding within educational settings. [ABSTRACT FROM AUTHOR]

This paper proposes new perspectives on anarchism, indigeneity, and Afro‐descendent struggles, by discussing the case of Brazilian anarchists' commitment to luta afroindígena. They mean by this term the intersection of indigenous and Afro‐descendant resistances for the recognition of land, against the violence of states, agribusiness, and extractivism. I argue that this case offers key insights to radical geographies, and to the broader field of decolonial scholarship, to challenge cultural and racial essentialisms by connecting different militant traditions. I also argue that, taking inspiration from indigenous thought and socio‐territorial practices of broader Latin American social movements, these cases enhance decolonial bids for "decolonising methodologies" by showing the importance of starting from practices before theory. My arguments are based on documentary work on past and present relations between anarchism and decoloniality in Latin America/Abya Yala, on personal militant work in Brazil/Pindorama, and on a sample of qualitative interviews with activists. [ABSTRACT FROM AUTHOR]

Planes de Vida (Life Plans) are an initiative in Latin America connecting Indigenous self‐governance with a state vision of a good life for citizens. While Life Plans have been proposed since the mid‐1980s, these are often crafted with the vision and language of states in place of Indigenous ones. Informed by Indigenous Standpoint Theory and Napo Runa living ecologies, we use autoethnography, participant observation, and secondary text analysis to re‐orient the relationship between state and Indigenous planning, and to ask what Amazonian futures would be possible if they started from Indigenous (rather than state) planning. To explore this re‐orientation, we examine the case of the Kichwa organisation FOIN, in the Ecuadorian Amazon. We argue that Life Plans can be indigenised with Kichwa planning philosophies and model ways to centre Indigenous methodologies that can shape the transformational potential of such planning initiatives. [ABSTRACT FROM AUTHOR]

The article examines instances of white-talk in indigenous Shona language in post-2000 Zimbabwe. Grounded in concepts of whiteness, identity, citizenship and belonging, it interrogates discourses in videos produced and circulated by a white man – Brett Muvet – in Shona via YouTube. Through interrogating the 'I'- 'You' and 'Us' – 'Them' dichotomies in his political commentary, the article interrogates how the white man seeks to re-insert himself in the national project. The findings demonstrate that for Brett whiteness is the point from which the world unfolds. His 'talk' demonstrates, regardless of claims to indigeneity, the white man's problem of belonging in the post-colony. [ABSTRACT FROM AUTHOR]

Previous research has focused on thematic and semantic descriptions of slang expressions in the Nigerian educational context. Morphological and semantic analyses of slang expressions have received little attention. This study addresses this gap by identifying different slang expressions used by students of the University of Nigeria, Nsukka, accounting for the morphological processes involved in their formation, and exploring how the meanings of these slang expressions are derived. The microethnography research design was adopted, and data were drawn from participant observation and semi-structured interviews involving 50 students. Data are analysed descriptively following linguistic analytical procedures. The analysis indicates that slang expressions used by students in the study population are formed using these morphological processes: abbreviation/acronym, clipping, borrowing, calquing, reduplication, compounding, back-formation, and blending. The study shows that the meaning of slang words is manipulated through generalisation, particularisation, and pejoration. This study contributes to the literature on slang usage by establishing that calquing and reduplication are also morphological processes involved in slang formation. This article contributes to the understanding that slang expressions can also be borrowed from languages within a country and not necessarily from outside. [ABSTRACT FROM AUTHOR]

This study reveals the tactic of purification as a form of neo-colonial marginalisation present in contemporary development strategies on Indigenous lands. The research is based on my fieldwork study of exclusive tactics in a contemporary development conflict on Indigenous lands: the Arctic Railway project in Sápmi, in Northern Europe. The tactic of purification works through the selective use of opposites in excluding Indigeneity. On the one hand, 'pure' Indigeneity is an excuse for proponents of extractive development projects to exclude Indigenous knowledge and identities as 'too Indigenous' according to modern standards, denouncing them as 'backward', 'only culture', 'not profitable', or 'without knowledge'. Yet, simultaneously, a resemblance to profitable livelihood practices, beyond culture, the use of several knowledge systems, and multi-ethnicity in communities, is deemed 'too modern', therefore 'not pure enough', thus invalidating Indigeneity. Building on classification systems introduced during colonialism, settler societies employ purification as a tactic to deny Indigenous peoples their right to decolonisation projects, and strengthen their control of Indigenous lands. The purification tactic thereby enables the expansion of the modern-colonial capitalist world order. [ABSTRACT FROM AUTHOR]

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In this essay, I explore and analyze Zora Neale Hurston's autoethnography The Dust Tracks on a Road (1942) as an alternative to the modern anthropological simplification of nature and the African American indigenous identity. Hurston's indigenous feminist subjectivity is focused on environmental sustainability and her resistance to anthropocentrism and racialized labor. Hurston's subjectivity as an indigenous feminist scholar can be articulated as minoritarian in the critical posthumanities since it is not about margin; rather, it revolutionizes anthropological discourse by re-signifying the African American lumberer identity and environmental sustainability in a robust, appealing, and unique manner. She reconceptualizes Black indigenous lumberers by articulating their historical and cultural relationality with the forests owned by forest industries in Polk County, Florida. [ABSTRACT FROM AUTHOR]

Introduction: The COVID-19 pandemic, as a holistic event of cultural trauma, significantly influenced social structures and behaviors globally. Under its impact, social movements leveraged digital platforms to sustain and amplify their causes, creating new forms of solidarity and resistance, and fostering a rise in digital and hybrid collective actions. Concurrently, social media thrived as a transformative tool for social change, revolutionizing communication, mobilization, and advocacy. Platforms like WhatsApp and X redefined traditional activism by enabling rapid information dissemination and facilitating global grassroots movements. This technological evolution has provided marginalized communities, including the indigenous peoples of Southern Africa, with a powerful voice. These communities face challenges such as land rights disputes, environmental degradation, and socioeconomic marginalization. Social media allows them to raise awareness, galvanize support, and engage with a broader audience beyond their geographical confines. The paper hypothesizes that social media plays a multifaceted role in supporting indigenous movements, by not only providing a platform for activists to organize and advocate, but also enabling engagement with the general public and influencing the perspectives and actions of policymakers and other audiences. Through the lenses of rural or indigenous activists who leverage these digital platforms to drive change, audiences who consume and interact with digital content and feeds, and policymakers who are increasingly mindful of the power of social media narratives, this paper aims to understand the complex interplay of forces that shape the trajectory of digital indigenism (indigenous digital activism). Methods: The paper employs a mixed-methods approach to investigate the influence of social media on social movements among indigenous communities in Southern Africa. The methodology incorporates (a) netnography and in-depth interviews to explore the experiences and strategies of indigenous activists, (b) the counterpublics framework to understand the formation and dynamics of indigenous digital activism, and (c) the Technology-Media-Movements Complex (TMMC) as a theoretical anchor to analyze the interplay between technology, media, and social movements. The case study of the Community Leaders Network (CLN) of Southern Africa is used to contextualize the findings. Results: Findings reveal that indigenous activists recognize the power of social media in amplifying their voices but use these platforms out of necessity rather than preference. They find social media solutions often misaligned with their contextual needs, citing concerns over platform constraints, privacy issues, cultural insensitivity, superficial engagement metrics, and breaches of consent. Additionally, they reckon that the global emphasis on social media engagement can divert focus from essential field activities that directly benefit local communities, causing social media fatigue. It was also revealed that trying to convey practical information to an audience with preconceived notions is incredibly time-consuming and often feels like an endless loop for indigenous activists. Subsequently, they expressed a desire for platforms that consider users' mental well-being in their architectural design and incorporate cultural and linguistic practices, suggesting a preference for digital environments that are more aligned with values and modes of communication that contrast with western models. Discussion: The results underscore social media's complex role in indigenous movements, highlighting its empowering potential while also presenting significant challenges due to algorithms and platform dynamics. While the ability to share stories, disseminate information about rights abuses, and mobilize support has significantly transformed social movement dynamics in rural communities, social media's potential for advocacy and mobilization is tempered by challenges that can limit their effectiveness. The findings highlight a pressing need for social media innovations that resonate with indigenous cultural identities, ensuring that their narratives are disseminated in a manner that faithfully preserves their authenticity. The paper discusses the implications of these findings for policymakers, activists, audiences and technology developers, emphasizing the importance of creating digital spaces that are culturally sensitive and supportive of indigenous activism. [ABSTRACT FROM AUTHOR]

Rural Sociology has failed to incorporate Settler‐colonialism and Indigenous theory in studying rural social relations. This presents a serious gap in the discipline's conceptualization of land as the foundation of social reproduction. Indigenous theory provides rich insights about humans' relations among themselves and with the more‐than‐human that inform our understanding of Settler colonialism as a driver of social formation, and human–environmental interactions more generally. This paper, written by four Indigenous environmental social scientists and one Settler rural sociologist, invites the discipline to engage Indigeneity and Settler colonialism in methodologically, theoretically, and ethically appropriate ways. [ABSTRACT FROM AUTHOR]

This article focuses on the concept of refusal, particularly as it has been developed within critical Black studies and critical Indigenous studies within anthropology and beyond. It argues that while both Foucauldian and Gramscian frames have generated often exquisite analyses of the animations and counter-animations of power, they have not, in a general sense, sufficiently attended to the foundational processes that charted the possibilities of modern personhood and political life not only in the West but globally. Nor did they tend to acknowledge the genealogies of Black and Indigenous radical thought that were informing approaches to political life within these communities, locally and transnationally. I contend that any significant reformulation of the discipline of anthropology must deliberate anew about the logics and mechanisms of political struggle in a way that recognizes and foregrounds—in nuanced and dynamic ways—the ongoing coloniality and racism that constitute the afterlives (and still lives) of conquest. Refusal provides inroads to this project. [ABSTRACT FROM AUTHOR]

How do the relationships between the concept of being indigenous and the processes of ethnoeducation manifest in southwestern Colombia? This ethnographic study explores the complexities of constructing ethnic identity among the indigenous peoples of Nariño, focusing on the implementation of educational programs driven by a population perspective. By questioning the foundations of ethnoeducation from the late 20th century to the early 21st century, we establish a dialogue among various institutional agents within the broader framework of ethnic-based social organization. We also examine the historical relationships, institutional archaisms, and contemporary challenges faced by ethnic educational processes in Nariño. We conclude with insights into the construction of ethnic identity and its implications for the social order governing the interactions between community members and government representatives. We conceptualize the relationship between the State, school, and ethnic identity as a fundamental part of Colombia’s modern project, which has been in development since the republican era. The institutional framework has fluctuated between protectionist, paternalistic, and cultural assimilation policies. However, the current threats to the physical and cultural survival of ancestral peoples must be addressed through the State’s institutional mechanisms and governance technologies. These mechanisms are designed to tackle the challenges of interculturality within a complex and often contradictory framework of relationships. [ABSTRACT FROM AUTHOR]

In November 2020, the first woman Indigenous Minister of Foreign Affairs, Nanaia Mahuta, was appointed in Aotearoa New Zealand. Mahuta has reinforced the message of taking a values-based Indigenous-centred approach to foreign policy and development. She has also recognised the mana of wāhine (the unique spiritual authority of women), "not defined by western feminist thinking, but the values that have long underpinned our culture, histories and traditions". Her appointment reflects the complicated intersections of Indigeneity, colonialism, Western feminist discourse, and foreign policy in a settler-hegemonic state, and the possibilities (and constraints) for reimagined futures. How, then, can the teaching of gender and development (GAD) be attentive to these politics of settler-colonialism in Aotearoa? How can the complexities of the colonial project be reflected in GAD, and how can GAD be responsive to settler-hegemonic and Indigenous spaces? This paper will explore these questions and look at GAD's role in perpetuating or unsettling settler-colonialism. [ABSTRACT FROM AUTHOR]

Assessments in education enables educators, curriculum designers, and program developers to evaluate the success of their programs. It also allows for assessing learners enrolled in the programs. Assessment frameworks emanate from a Western and positivistic stance and tend to disregard linguistic and cultural diversity from the mainstream European point of view. That said, failing to recognize the distinctions of diverse learners has led to inequitable learning experiences for minority learners, who have distinct ways of knowing, worldviews, and epistemologies, and have led to their high-rates of drop-out and under-performance in academe. Thus, this study reviews the literature on assessment and has found that current assessment frameworks have contributed to the high drop-out rate and academic under-performance among minority learners. This, however, could be resolved when educators indigenize and re-define assessment frameworks and assess their minority learners' academic performance using culturally appropriate frameworks that incorporate their Indigeneity and ways of knowing. [ABSTRACT FROM AUTHOR]

Israel Zangwill's diverse and changing political outlooks and activities have often led to scholarly confusion as to how to understand his contributions to Jewish politics. The efforts of Zionist historians, such as Benzion Netanyahu, have reduced the nuances of Zangwill's various political endeavours to a purely Zionist narrative. Departing from the premise that an intellectual-biographical lens offers the best approach to make sense of the seeming inconsistencies that appear during an individual's lifetime, this article employs a deep reading of some of Zangwill's political writings and correspondence. I identify and explore three inter-related thematic frameworks in which the Anglo-Jewish writer has been often understood most reductively: his changing position vis-à-vis Zionism; his engagement with issues of race and indigeneity in both a Western and a colonial/imperial context; and his presumed advocacy of the transfer of Arab Palestinians. [ABSTRACT FROM AUTHOR]

Africa Day was a practice of elementary school educational performances in kibbutzim, which featured mimetic impressions of Africans by children. As a mode of settler subject formation, Africa Day sustained imagined, "borrowed" indigeneity, while effectively obfuscating Palestinian indigenous existence. As a complex site of simultaneous reiteration and renegotiation of race and racism, the event's reconstruction brings to the foreground the accumulation of whiteness particular to Zionism, which is not only the violence of racial supremacy, but also the violence of selfish disregard. [ABSTRACT FROM AUTHOR]

Celebrating Indigenous zones and movements of revival and "resurgence" has become a dominant frame of sorts for Indigenous political theory. Emergent Indigenous political praxis in Hawai'i, led by certain grassroots groups and organizers, leads me to theorize a qualitatively and quantitatively different modality of Indigenous politics—what I offer as "insurgent Indigeneity." This essay traces a genealogy of resurgence paradigms, presenting a set of philosophical presuppositions that entail circumscriptions on Indigenous political horizons and praxis: namely, an inward focus and a dyadic politics of a friend-enemy distinction. Drawing from the emergent practices of Hawaiian insurgent Indigeneity, and the political schema of expanding hegemony in Antonio Gramsci's The Modern Prince , I theorize how actors build upon resurgence to strategically proliferate outward, building mass power in a complex field of forces and actors to pursue a wider horizon of change. [ABSTRACT FROM AUTHOR]

Throughout my research on reggae in Hawai'i, Kanaka Maoli foodways and food sovereignty unexpectedly emerged as an important theme in the lives of musicians and fans (around eight of my fifty-four interviewees), and I observed it in others I talked to during fieldwork. Although reggae is associated with resistance in a global context because it is Black music and mobilizes anticolonial and anticapitalist messages, it is not "Hawaiian enough" for many politically active Kānaka who are also interested in food sovereignty. The connection between reggae in Hawai'i and food sovereignty complicates the ways that academics typically relate resistance to Indigenous identity. Besides resistance, reggae in Hawai'i and food sovereignty go "naturally" together because they are quotidian culture for Kānaka Maoli. Insistence , rather than simply resistance , is a more accurate and potentially liberatory framework through which to understand the connection between reggae and food sovereignty in Hawai'i. [ABSTRACT FROM AUTHOR]

The theoretical framework of "religion" is problematic, especially in studying non-Western realities. In the field, I often encountered its Indonesian and Toraja most common equivalents—agama and aluk. There were also categories assigned to the realm of "culture" rather than "religion". Toraja funeral ceremonies, which originated from the indigenous religion and became predominantly Christianized, are defined in religious and/or cultural categories. How do these related categories manifest in the utterances of the ritual actors of Toraja funerals? This article is based primarily on interviews; it refers to statements from 34 purposively chosen research participants. The attitudes towards the Toraja funeral tradition vary based on religious affiliation. The lines between different perspectives and categorization characteristics of Christianities and the minority indigenous religion are blurred but distinguishable. [ABSTRACT FROM AUTHOR]

The She (社) organization is an ancient Chinese folk religious group that was formed to worship the god of the soil through various activities. In contemporary society, the She organization plays a non-mainstream but important role in increasing social cohesion in China's rural communities. This case study concentrates on the She organization in Songyang County to examine how its practices contribute to the Han and Non-Han peoples' continued social cohesion and separate identities through observations, in-depth interviews, and the reviewing of local documentation materials. The findings are as follows: Firstly, as forms of social capital, the normative rituals, values, and informal situational networks of the She organization constitute the mechanisms for building trust, which ultimately promotes social cohesion between the Han and Non-Han peoples. Secondly, the coexistence between She and other belief systems is conducive to establishing the extended social capital of the She organization and maintaining the Han and Non-Han peoples' separate identities according to their ethnic features. Finally, from the perspective of state-society relations, the social cohesion and continuation of the She organization in contemporary civil society are further interpreted as the results of state systems and policies. [ABSTRACT FROM AUTHOR]

This paper is a theoretical exploration that works through a global Indigenous consciousness. As a critically reflexive story work and auto-ethnographic contemplation it begins by confronting a presumed genealogy in a post-apocalyptic world of coloniality through a global Indigenous lens. Extending beyond racially legalised genealogical ancestry, the metaphysics of indigeneity in the context of Western modernity can be re-positioned as a metaphor of past future human-being-ness or person/people-hood. Global Indigeneity and Indigenous metaphysics are framed as a portal and entry beyond coloniality through fugitive sociality and subversive relationality. Confronting the tensions of colonially purist and racially essentialist categories of indigenous identity, lineages of the post-post-apocalyptic world are forming in the enduring social connections embodied in an Indigenous genealogical consciousness of the present. [ABSTRACT FROM AUTHOR]

In Australia, social scientists have long understood the importance of national symbols and the role they play in both the construction and maintenance of the nation, but in-depth analysis of the national flag has been overlooked. In particular, the cultural significance of the British flag that sits within the Australian national flag warrants focused consideration, as it symbolises the moment Australia became a British possession in multifarious ways. In this article, a critical analysis of the Australian flag demonstrates how the primary symbol of the nation can heighten White privilege through its official point of honour. Vexillology and Indigenist Standpoint Pedagogy provide a framework from which to deconstruct the Australian flag. This article conducts a critical examination of the social, institutional and historical frameworks that support the flag to argue that it is an ongoing signifier of White cultural power. [ABSTRACT FROM AUTHOR]

This study aims to explore the impacts of COVID-19 on birthing for wāhine (women) and whānau (immediate and extended family) in Aotearoa (New Zealand) during the lockdowns of 2020 and 2021. This rangahau (research) provided whānau with an opportunity to share their whakawhānau (birthing process) experiences via interviews. The data were analysed through interpretative phenomenological analysis. Themes identified in the results included the importance of whānau tautoko (family support), the experiences of isolation and trauma, and the effect of birthing under COVID-19 restrictions. Indigeneity was a core identity that was crucial to maintain, during these sacred times. Whakawhānau is a pivotal transition with the potential to engage with medical services. The findings of this study contribute to the knowledge of whānau Māori (Māori [Indigenous peoples of New Zealand] families) experiences to enhance service provision. [ABSTRACT FROM AUTHOR]

A multitude of educational programs attempt to facilitate young people's engagement with ideas and practices of active citizenship. For young Aboriginal and Torres Strait Islander or Indigenous people in Australia, such interventions are often subject to complex experiences of senses of belonging and non-belonging. This paper responds to calls from researchers to develop better understandings of young Indigenous people's own senses and practices of belonging and to better understand the ways in which these perspectives and practices are spatially influenced at the level of local communities, 'country' and cultural groupings, and within larger state, national or transnational settings. Their testimonies illustrate the tensions that young Indigenous people must navigate in a settler colony that has never truly recognised Indigenous sovereignty but show that sovereignty remains intact. Focus groups were conducted with 58 young Indigenous people in Melbourne and regional Victoria who were participating in an Indigenous youth leadership program designed to foster formal and informal active citizenship practices, and to nurture a strong, affirming sense of Indigenous identity. The testimonies of these participants provide valuable insights into educational sites as spaces in which young people experience a spectrum of weak to strong senses of belonging. They also provide insights into the possibilities of engaging the challenges faced by many young Indigenous people in educational settings, challenges that include race discordance and exclusion, deficit discourses and gaps and distances in educational practice. They highlight the need to recognise the aspirations of young Indigenous people and the capacities of colonial education systems to meet them, and the imperative to celebrate young Indigenous identities in meaningful, non-tokenistic ways. [ABSTRACT FROM AUTHOR]

This study aims at exploring relationships between social groups from the perspective of the historical colonization. The general objective of the study has been to comprehend the nature of the relation between identities that have come in contact with each other with reference to differences in power. In this article, we seek to understand the nature of the encounter between the Jesuit identity and the Adivasi identity in two Jesuit provinces in India. A total of fifty-six interviews were conducted. Using grounded theory methodology, we have built a model of interdependence among the identities of these groups. The analysis reveals how the interaction centred in the self-respect facilitates the construction of inclusive identities. In this way, a potential model has been drawn into which the identity frontiers can blur to conform to the construction of more inclusive identities. [ABSTRACT FROM AUTHOR]

I interrogate the Philippine Indigenous Peoples Education's operational construct of culture to explicate its indigenous knowledge systems and practices (IKSP) integration into the K-12 curriculum. Pragmatism as a philosophical framework mainly guides the argument in this paper. In the first part, I introduce the old and contemporary meanings of culture and point out flaws in the IKSP integration. Literature backing the essence of IKSP integration into the school curriculum dominated by the Western knowledge system is discussed in the second part, followed by a discussion on culture and indigeneity that nuance further the IKSP integration in public education. The Philippine Indigenous Peoples Education is presented next, highlighting its definition of IPs, focus areas, support systems, and recent developments, ending with a critique. Analysis and discussion follow. The paper concludes with a challenge, especially for the education sectors, to reframe their lenses at looking at culture to build authentic relationships with indigenous communities and provide indigenous learners with an education that is need-based and culture-sensitive, one that respects their worldviews, knowledge systems, heritages, and identities, one that is truly liberating. Providing IPs an education responsive to the changing society can help them achieve a real sense of self-determination for social progress. [ABSTRACT FROM AUTHOR]

The mainstream narrative of intercultural communication (IC) as a field remains Euro/U.S.-centric despite efforts to (re)imagine it from the margins. To shift this, in this exploratory essay we challenge the disciplinary contours of IC by using a pluriversal framework. We ask, how to pluriversalize Euro/U.S.-centric IC scholarship when it already penetrates non-European/U.S. spaces? And what lessons can this offer? To that end, we turn to a comparative review of the state of IC in the Gulf Cooperation Council states and Taiwan. We propose that to pluriversalize a focus on indigeneity and human-nature relationships is needed; and the concept of relational ontologies bind the two cases together and can be extended to other non-Euro/U.S. spaces so that pluriversal alternatives can appear. [ABSTRACT FROM AUTHOR]

This study analyzes intersections between penal deportation and Indigenous captivity in southeastern South America during the eighteenth century. Via records on Lincompani, a cacique taken captive in the southern borderlands of Buenos Aires and exiled to the Malvinas Islands alongside other prison laborers (presidiarios), it highlights the scale of penal deportation within the early Americas and connects the practice to the formation of geopolitical borders. As colonial officials banished purported criminals to borders, rather than across them, and banished male Indigenous captives from one borderland to another, these forced migrations reinforced territorialized spatial logics and contributed to Indigenous land dispossession. Drawing upon a half century of records from Malvinas, the article also analyzes convicts' and captives' experiences of penal deportation, highlighting instances when their shared status as presidiario may have superseded or been subordinated to ethnic distinctions, considering the gendered logics that shaped their banishment, and reflecting upon the narration of their actions via colonial records. [ABSTRACT FROM AUTHOR]

Introduction: Obesity and type 2 diabetes (T2DM) are growing global health concerns. A disproportionate number of Indigenous Peoples live with obesity and its complications. Bariatric surgery offers superior weight loss and comorbidity resolution when compared to medical management. There is a paucity of literature regarding the experiences of Indigenous Peoples undergoing bariatric surgery. The aim of this study was to employ two-eyed seeing and a decolonizing approach to explore the experiences of urban Indigenous bariatric surgery patients. Methods: An Indigenous Advisory Committee guided the conception and design of the study. Four urban Indigenous bariatric surgery patients with T2DM participated in two sequential sharing circles and individual interviews facilitated by an Elder. Audio transcripts were analyzed for emerging themes using inductive thematic analysis. Results: Themes generated from shared participant experiences and knowledge included the following: (1) Experiencing hardship or challenges; (2) Reflecting on the importance of supports; (3) Understanding relationships with food; and (4) Healing and recovery. Overall, the participants described a generally positive experience with the bariatric pathway. Participants also described varied connectedness to their Indigenous identity but uniformly expressed interest in more culturally diverse supports such as sharing circles, access to an elder, and Indigenous peer mentorship. Conclusions: Indigenous Peoples have strong motivators for pursuing bariatric surgery and desire access to culturally relevant supports. Suggestions for program improvement included offering sharing circles, providing access to an elder, and Indigenous peer mentorship. This study is the first to qualitatively explore the bariatric surgery experiences of Indigenous Peoples in Canada. [ABSTRACT FROM AUTHOR]

This paper discusses how integrating digital technologies such as cell phones and digital cameras with face-to-face participatory methodologies can help enhance community engagement and cultural preservation in ICT for Development (ICTD) initiatives in remote regions with limited connectivity and digital literacy. This view from practice presents participatory methods in the ‘Leadership, Communication, and Climate Change’ program in the context of environmental conservation and indigenous community development in the Vaupés region of the Colombian Amazon. The primary goal of the program is to contribute to the formulation of indigenous community development projects that enhance environmental protection and improve the quality of life for participating communities, while respecting and promoting the cultural identity of indigenous peoples. The ‘Leadership, Communication, and Climate Change’ program aims to foster an exchange of knowledge between academics, environmental practitioners, and indigenous leaders from the region of Vaupes, in the eastern boundaries of the Colombian Amazon. [ABSTRACT FROM AUTHOR]

This article examines the experiences of Amazigh people (plural: Imazighen) and how they negotiate ethnoracial hierarchies in the United States. Imazighen are Indigenous peoples from North Africa; upon arrival to the U.S., they are confronted with ethnoracial categories into which they don’t fit neatly, particularly due to their Indigenous status. Drawing on interviews with 75 Imazighen, we explore how they navigate ethnoracial identity through five themes: (1) illegibility in racial appraisal through everyday interactions; (2) navigating pre-existing ethnoracial hierarchies; (3) discourses about being ‘African (American), but not Black,’ which results in ‘lumping’ by geography, but ‘splitting’ by race; (4) discourses about being ‘not Arab,’ which results in ‘splitting’ processes to highlight Indigeneity; and (5) being appraised as Latine and ‘lumped’ through perceived proximity to other racialized groups. This article explores how a categorically ambiguous population grapples with everyday moments of racial appraisal and how they arrive at a sense of reflected race. Because the labels they are accustomed to (e.g. Amazigh or Berber) are illegible in the U.S., they become open to racialization processes, usually in conversation with notions of Arabness and Africanness. Simultaneously, they challenge norms of racial classification, particularly by introducing an Indigenous dimension. [ABSTRACT FROM AUTHOR]

This research deals with issues of Indigeneity and autonomy in Taiwan by notionally turning things inside‐out. We aim to contextualise international geopolitics and local polity by considering the Tayal people, one of 16 nationally recognised Indigenous groups living in northern Taiwan. We reject the conventional geopolitical lens of Great Power claims as the only and best way to understand contemporary Taiwan and chooses to refocus and rescale the geopolitical lens. We seek to reconsider Taiwan's history, geography, and territory by reference to the conceptual lenses that apply to Tayal peoples' experiences. The research methods employed include geographical fieldwork, literature reviews, and archival studies. The research acknowledges Tayal people's custodianship over their territory and provides an in‐depth discussion on the colonial history and geography of Taiwan. In the process, we unsettle what is taken‐for‐granted and rescale erasure, violence, and resistance in Indigenous Taiwan. In building a Tayal‐centred positionality, we reframe geopolitical dynamics as connections within territories and across boundaries rather than as disputes over deeply contested boundaries. Neither Tayal people nor other Indigenous peoples in Taiwan ever ceded their sovereignty. Regardless of any broader geopolitics shifts, Tayal territory remains just the way it always has—Tayal territory. [ABSTRACT FROM AUTHOR]

This paper unravels the politics of belonging, the legal-political regime of exclusion, and differentiated citizenship in the multi-layered social and political context of Arunachal Pradesh, India. This paper aims to engage with the institutional arrangements of the Indian state that accommodate the ethno-cultural differences in a multi-ethnic society. Set amidst the changing social and economic realities of Arunachal Pradesh, this study relates to the emerging contestations around the protection of Indigenous identity and the need for differential treatment of people in multiethnic societies by embedding these discussions within policy debates on Inner Line Regulation and land legislations in the state. This paper adopts an incisive approach to understand the implications of such protective measures on the conceptualization of citizenship in states with a significant Indigenous population. It argues for examining the implications of ethnicised forms of governance in favour of democratic power sharing structures and representative institutions of the economy. [ABSTRACT FROM AUTHOR]

In this article, I introduce the concept of “transcosmogenerationality” to emphasize the sustained and dynamic significance of Ancestral relationalities to particular Indigenous modernities. I draw on the case of certain Akha communities in Southeast Asia and southwest China who are channeling wealth from booms in cash crops, such as coffee, rubber, and tea, into the “ritual economy” bridging the parallel and mutually dependent worlds of Ancestors and descendants. These communities are further channeling their wealth into local and transregional efforts to sustain and vitalize their Ancestral Ways and cultivate a pan‐Akha identitarian movement. Their motivations are to ensure their Ancestors remain always living and thus close to and of moral significance for the living living, sustain their and their descendants' receipt of Ancestral geeqlanq or vital life‐giving energy, redistribute wealth, and promote the status of their families and clans. I emphasize that growing wealth and access to consumer goods among Akha has led not to the decline, but rather, an intensification of Ancestral relationalities, which they view as the very source of this wealth. I further argue that Akha rites of transcosmogenerational commensality are especially concrete and revealing of the co‐presence and conviviality between and among Ancestors, Elders, and descendants. [ABSTRACT FROM AUTHOR]

This study seeks to examine the process by which han was established as a core emotion in salpurichum (salpuri dance), and uncover the background and triggers leading to its formation. From the early 20th century to the early 1960s, salpurichum was known as the "impromptu", "heoteun", and "handkerchief" dance, and it included an aspect of playfulness. However, since the mid-1960s, it has been increasingly interpreted as an expression of women's sorrow, reflecting the view that the tradition encapsulates women's suffering. In the 1980s, in the wake of the shamanic origin hypothesis proposed by Byeong-ho Jeong, the historical value of salpurichum was legitimized. It was performed at protests and was used as a shamanistic dance in accordance with this hypothesis. Accordingly, it began to be interpreted as a women's and national han. Concurrently, the authoritarian government promoted shamanism as part of Korea's indigenous identity during the 1988 Seoul Olympics, with salpurichum emerging as a representative traditional dance imbued with han. Therefore, the incorporation of han into salpurichum can be seen as a result of the nationalist political agendas advanced by two opposing groups. After salpurichum was designated as a national intangible heritage in 1990, han was academically completed and salpurichum became institutionalized. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Latino-Latin American Studies (JOLLAS) is the property of Journal of Latino-Latin American Studies 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.)

Positionality statements have become increasingly popular in research articles, particularly in qualitative studies. While these statements aid readers in situating the researcher's perspective in their lived experience, we do not often extend the same level of thought to the location where the research occurs. This Perspectives piece aims to provoke human resource development (HRD) researchers to consider including a Positionality of Place statement in their studies to describe the situatedness and intersectional aspects of the research site. We contend that this will bring appropriate attention to the complex, entangled position of research sites as part of local, regional, and global systems. [ABSTRACT FROM AUTHOR]

In this article, the writer considers the current state of the cultural and linguistic rights of the Sámi, how they are supported by cultural policy and how decolonising cultural policy could contribute to the ongoing struggles of realising the self-determination and cultural rights of the Sámi. The article stipulates that concrete steps need to be taken for decolonising cultural policy in Finland specifically concerning the cultural and human rights of the Sámi. Cultural policy should be based on cultural rights, thus introducing decolonial practices in support of the Sámi culture and languages and into the culture policy and funding is imperative. The article suggests creating decolonial practices of research and policymaking rooted in intersectional and participatory methods that recognise the many forms of discrimination, not only the current-day colonialism or the effects of assimilation but also the intersections of an indigenous identity with other forms of discrimination. Furthermore, contributing to decolonisation should include research on the effects of colonisation on cultural rights, cultural policy and the distribution of funds for promoting the Sámi culture and languages in the Sámi communities and Finland. [ABSTRACT FROM AUTHOR]

Drawing on a Critical Physical Geography perspective, this paper problematises conceptualisations of the Anthropocene landscape of the Waimatā catchment on the East Cape, Gisborne district of Aotearoa New Zealand, through three lenses: forestry, restoration and indigeneity. Historical practices of arbitrary land division and resultant unsustainable forestry have caused multiple environmental, social and cultural problems within the catchment. Despite significant efforts of restoration groups and volunteers to remedy this, as yet programmes do not align with holistic Māori ideologies of seeing themselves as the land from which they trace their tribal identity. Fragmentation of the land has disrupted senses of identity and place. A kinship‐based worldview between humans, the universe and everything in it suggests a more holistic lens through which humans are conceived as inseparable from nature. Such a more‐than‐human lens exposes a critical flaw in interpretations of the Anthropocene. Even when only considering its lexical construction, the word ‘Anthropocene’ innately centres the human. Continued use of such framings extends inequitable and unjust practices that imprint colonial forcings on the landscape and its people in ways inconsistent with intertwined Māori views of people, land and ancestors. No matter the lens through which it is interpreted, the Anthropocene term has little practical value in Aotearoa New Zealand, especially when considered in relation to emerging socio‐natural river‐centric perspectives. [ABSTRACT FROM AUTHOR]

Issue Addressed: Australian Indigenous youth are at high risk of developing mental health problems. Historical determinants and socioeconomic disadvantage continue to impact their social and emotional wellbeing (SEWB) and sense of identity. Previous literature suggests connecting to culture significantly impacts SEWB in Indigenous youth. Given the diversity of Indigenous culture, collaboration and consultation with specific cultural groups is required to develop appropriate and relevant psychological treatments for SEWB. The Warrior Within Program was developed to improve SEWB in Indigenous youth by assisting them to better understand their identity through participation in group‐based cultural activities. This research aimed to understand Central Queensland Indigenous Development staff perspectives around (1) the process of developing the program and (2) how group‐based cultural activities contributed to staff perceived improvements in SEWB of program participants. Methods: In this qualitative study, semi‐structured individual interviews of 60–90 min were conducted with four Warrior Within Program staff of Central Queensland Indigenous Development. Transcripts were thematically analysed and the subthemes identified were categorised into main themes. Results: The process of developing the Warrior Within Program, cultural and Indigenous identity, reconnecting and knowledge emerged as the four main themes. Conclusions: This study makes a unique and important contribution to the Australian Indigenous literature regarding the role and nature of culture in group‐based programs and the importance of collaborating with Indigenous groups to increase our understanding of their usefulness and efficacy. This study also helps to bridge the gap between Indigenous ways of knowing in program development and non‐Indigenous methods of evaluation. So What?: Acknowledging Australian Indigenous methods and ways of knowing are essential to the development and delivery of culturally appropriate group problems for addressing the psychological needs of this population. The methods used in this study could be used by others seeking to legitimise cultural ways of knowing. [ABSTRACT FROM AUTHOR]

This article argues that Returning Souls, directed by anthropologist Hu Tai-Li, expresses cultural revitalization sensuously, sensibly, and dialectically in documenting the repatriation of ancestral souls to the indigenous Taiwanese village Tafalong. The images in Returning, through montage, offer a way of accessing and representing the dialectical tensions of myth, indigeneity, historical reality, and secularization among the indigenous Tafalong people. In examining their autonomy and vitality, Hu presents a splintered world populated with fragmented histories and constructed through humor acts and interplays among ritual-images and myth-images. Moreover, she explores the image-spectator relation structure, using images to stimulate meanings relevant to her innermost concern for the indigenous Taiwanese through sensory experiences and embodied knowledge and materiality, toward regional aesthetics. In engagingly juxtaposing and interposing images, Hu's radical cinematic deployments based on the historical enmeshment of the indigenous Taiwanese work toward ushering in new possibilities for archiving indigenous material in the future. [ABSTRACT FROM AUTHOR]

The Duri highlands in South Sulawesi have often been a contested frontier for resources, identities and political influence. This article discusses the issue of identities as ideologies within the framework of the political economies of the Duri highlands as a frontier region. It outlines different typologies of frontiers and explains how they have played a role in the history of the region. The article argues that the area was--and still should be--considered a frontier of extraction and of control. These frontiers formed in regard to different identities such as being Muslim, Indonesian or indigenous. Analysing more recent events, the article examines indigenous identity through which activists and local communities gain land titles. This process, it is argued, is of relevance in regard to the frontiers of control and extraction. The issue of indigenous land titles and the respective identities are the newest processes that shape the frontier, and while they discursively incorporate these areas into national development ideologies, they also make possible certain degrees of indigenous self-determination. [ABSTRACT FROM AUTHOR]

Copyright of Latin American & Latinx Visual Culture is the property of University of California Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the construction of epistemic injustice in creating and implementing an EMI policy. Drawing on "epistemic injustice" (Fricker, Miranda. 2007. Epistemic injustice: Power and the ethics of knowing. Oxford: Oxford University Press) and "misframing" (Fraser, Nancy. 2009. Scales of justice: Reimagining political space in a globalizing world. New York: Columbia University Press), we discuss how the EMI policy in Nepal's school education has reinforced the epistemic nature of social injustice. Taking an ethnographic approach, we have analyzed how EMI policies are created, interpreted, and implemented in two public schools located in historically marginalized ethnic minority/Indigenous communities. Our analyses show that the schools misframe and misrecognize Indigenous/ethnic minority parents' and children's linguistic knowledge and awareness of language education policy. While reproducing neoliberal values, EMI policies construct a deficit identity of Indigenous/ethnic minority communities by erasing and stigmatizing their knowledge of mother tongues in school. Such policies not only promote an English-only monolingual ideology but also pose multiple challenges for epistemic access of Indigenous/minority students and affect parents' "party of participation" (Fraser, Nancy. 2009. Scales of justice:Reimagining political space in a globalizing world. New York: Columbia University Press) in policymaking process. [ABSTRACT FROM AUTHOR]

Natural resource management through nature reserves and protected areas has sparked great interest among a variety of stakeholders. Global institutions, as well as national governments and policies, acknowledge the importance of institutionalizing natural resource management to achieve sustainable development goals. However, the literature frequently ignores the consequences of epistemic inequalities caused by stakeholders' varying indigeneity and politics of belonging. These injustices emerge when stakeholders do not have equal control over resource management and exploitation. This research focuses on two distinct stakeholder groups with opposing views on environment conservation: indigenous peoples and the legally recognized management of Dwesa Nature Reserve in South Africa (referred to as DNR from here onwards). The main aim of this study was to understand how these two sets of stakeholders perceive one another with regards to epistemic disparities, indigeneity, and politics of belonging. This enabled the exploration of the extent to which these perceptions have an impact on DNR management. Data were obtained from 96 community members from four villages located along DNR using focus group discussions. Additionally, one representative from DNR management participated in a key-informant interview offer an 'official' perspective. The study revealed significant differences in indigeneity, politics of belonging, and epistemic standings among stakeholders. However, these differences do not inherently lead to epistemic injustice in the management of the DNR, as each group views the other as epistemic outsiders, thus balancing potential unfair treatment. Despite their distinct epistemic and cultural backgrounds, all stakeholders engage in nature conservation through different terminologies and frameworks. The study highlights the intersection of Indigenous Knowledge Systems (IKS) and Euro-American Knowledge Systems, demonstrating their interdependence and effective communication within their respective contexts. Both knowledge systems help to achieve the common objective of protecting the DNR. The study also reveals overlaps between stakeholders' indigeneity and epistemic knowledge, demonstrating that, while their techniques differ, their shared goal is sustainable conservation. The research advocates for more inclusive conservation frameworks that acknowledge and embrace the diverse epistemic contributions of all stakeholders. Addressing social and epistemic disparities can make conservation initiatives in DNR sustainable. [ABSTRACT FROM AUTHOR]

Background Mental health disparity is associated with diverse characteristics, such as gender, socioeconomic status, Indigenous identity, immigrant status, race, disability, and sexual orientation. However, intersectional studies on women's mental health have been rare, particularly during the COVID-19 pandemic period. Methods Using data from two cycles of the Canadian Community Health Survey (2019 annual data and data from September to December 2020), self-reported mental health outcomes before the COVID-19 pandemic (sample size was 64,880) and during the second wave of the pandemic in the fall of 2020 (sample size of 27,246) were analyzed. Results After sociodemographic factors were controlled for, women and girls had higher odds of poorer self-perceived mental health and worsened mental health compared with before the COVID-19 pandemic than men and boys. Compared with 2019, the gender gap in negative self-perceived mental health increased during the pandemic. The number and type of intersections of specific socioeconomic characteristics also had an impact on mental health outcomes. During the pandemic, women and girls with the following characteristics were more likely to report low self-perceived mental health, compared with women and girls with no intersections: those with a disability (7.8 times); or who are lesbian, gay, or bisexual or have another sexual orientation than heterosexual (5.6); or who are Indigenous (3.6). Interpretation The intersections of gender and other sociodemographic characteristics increased the odds of negative self-perceived mental health. [ABSTRACT FROM AUTHOR]

Copyright of Journal History of Latin American Education / Revista Historia de la Educación Latinoamericana is the property of Universidad Pedagogica y Tecnologica de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The social identity development of adolescents in marginalized communities across the globe holds paramount significance in determining the overall well‐being of its future population. Focusing on one such community, the Kodavas, an Indigenous community in South India, this study aims to understand the shifting configurations of social identity based on the changing sociocultural structure and its implications on identity perception among the adolescents belonging to the Kodava community in Kodagu district in Karnataka, India. This study used a qualitative research design to develop an analytical framework of social identity formation and its transitions in the context of the Kodavas. Data were collected from 188 adolescents (47% boys, 53% girls) between 13 and 17 years (M age = 15 years), in the form of essay writing. The findings based on thematic analysis highlight the core traditional elements of Kodava identity, factors influencing the transition in identity, and its reflection in the contemporary period. [ABSTRACT FROM AUTHOR]

As young Indigenous Kichwa men begin working as local tour guides in the small city of Tena in the Ecuadorian Amazon, they go through complex processes of transition and adjustment navigating entanglements of tourists' expectations, familial obligations, and desires for socioeconomic mobility. For many, there is the additional challenge of emphasizing their Indigenous identities, given the pervasive anti-Indigenous racism to which they are subjected within Ecuadorian society. I argue that work in tourism has provided young Kichwa men with opportunities for self-transformation, at once attractive and fraught with contradictions. On one hand, they have come to perceive their Indigeneity as an asset rather than a liability and are increasingly able to contest long-standing racism at the local level. On the other hand, their urban lifestyles, pursuit of intimate relationships with foreign tourists and sometimes dismissive attitudes towards rural Kichwa people have distanced them socially from the broader Kichwa population. By exploring these complex affective processes, their impacts on local dynamics, and the multiple and often conflicting understandings of Indigeneity that are constantly being produced and negotiated in these spaces, I seek to broaden the scope of scholarly debates on the impact of cultural tourism in Indigenous communities. I also engage with recent scholarship on Indigenous masculinities to discuss the possibilities and limitations of masculinity as a tool of decolonization for Indigenous peoples. [ABSTRACT FROM AUTHOR]