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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]

Indigenous groups voices have often been missing from the marketing research collegiate. The Aboriginal and Torres Strait Islander Peoples of the land now known as Australia, for example, are among the most researched peoples in the world (Martin & Mirraboopa, 2003), yet are underrepresented among research practitioners. The present underrepresentation among practitioners is only slowly, and occasionally haphazardly, being addressed by the growing number of more junior Indigenous researchers entering the field. Until greater representation among senior researchers is achieved, research teams are likely to include a mixture of Indigenous and non-Indigenous researchers. Such teams must therefore address a unique combination of power imbalance and minority inclusion in how they work. This need for inclusion can become more challenging for research teams when the research topic addresses issues impacting Indigenous peoples. And while numerous ethical and research guidelines exist for how researchers work with participants who are members of a minority group and are likely to have less power, there are few frameworks addressing how such challenges should be managed for the researchers within a research team. In this paper, we use an action research method to critically reflect on how to manage research teams that include more junior Indigenous researchers whose voices are vital to the research project. Reflexive and proactive processes were developed to ensure a culture of reflection both regarding interactions within the research team and in the project. To structure and share these reflections, the team developed and enunciated a fit-for-purpose framework. This framework was informed by the work of Narungga Professor Rigney (1999) that lists foundational Indigenist research methods. The framework also draws on the layers of reflexivity proposed by Nicholls (2009) and insider/outsider group theory previously advocated for (Ameka, 2018). [ABSTRACT FROM AUTHOR]

Introduction: High quality research involving Indigenous people with cognitive impairment and dementia is critical for informing evidence-based policy and practice. We examined the volume, scope and ethical considerations of research related to dementia with Indigenous populations globally from January 2000–December 2021. Methods: Studies were included if they were published in English from 2000 to 2021 and provided original data that focused on cognitive impairment or dementia in any Indigenous population. Results: The search yielded 13,009 papers of which, 76 met inclusion criteria. The overall number of papers increased over time. Studies were mostly conducted in Australia with Aboriginal and Torres Strait Islander people (n = 30; 39%). Twenty-six papers directly involved Indigenous participants with cognitive impairment or dementia. Of these studies, ethics approval was commonly required from two or more committees (n = 23, 88.5%). Ethical and legal governance frameworks were rarely discussed. Discussion: There is a clear need for further robust studies examining cognitive impairment and dementia with Indigenous populations. Future research should consider the ethical aspects of involving Indigenous participants with cognitive impairment in research. [ABSTRACT FROM AUTHOR]

The Aboriginal and Torres Strait Islander Australian population have endured immense hardship since the colonization of Australia characterized by the loss of lands, language, leadership, and family that contributes to the health and social inequities experienced today. Culture plays a significant role in shaping the health and wellbeing of all Aboriginal and Torres Strait Islander peoples, however the processes and mechanisms of cultural connection, how it builds strength and offers protection in times of hardship is less clear. This scoping review used the voice of Aboriginal and Torres Strait Islander Australians from qualitative research papers to hear what cultural factors are protective and the ways they offer this. Quantitative research papers were then explored to understand if connection to culture lead to better health or social outcomes. Four aspects of culture were integrated into a conceptual model—cultural activities, country, connection, and identity. The eight quantitative papers assessed connection to culture poorly making it difficult to definitively determine if a strong cultural connection leads to better outcomes. Practice implications and future directions led by this conceptual model are provided. [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]

This paper situates Indigenous social reproduction as a duality; as both a site of primitive accumulation and as a critical, resurgent, land-based practice. Drawing on three distinct cases from British Columbia, Canada, Aotearoa New Zealand and Bua, Fiji, we illustrate how accounting techniques can be a key mechanism with which Indigenous modes of life are brought to the market and are often foundational to the establishment of markets. We argue that accounting practices operate at the vanguard of primitive accumulation by extracting once invaluable outsides (e.g. Indigenous land and bodies) and rendering these either valuable or valueless for the social reproduction of settler society. The commodification of Indigenous social reproduction sustains the conditions that enable capitalism to flourish through primitive accumulation. However, we privilege Indigenous agency, resistance and resurgence in our analysis to illustrate that these techniques of commodification through accounting are not inevitable. They are resisted or wielded towards Indigenous alternatives at every point. [ABSTRACT FROM AUTHOR]

Understanding the impacts of Adverse Childhood Experiences (ACEs) has rapidly emerged as an important area of research that has implications for those who work in youth justice settings. This paper identifies a series of considerations facing those who work in jurisdictions where Indigenous or First Nations peoples have much higher levels of contact with both child protection and criminal justice systems than other population groups. It presents some reflections from members of a non-Indigenous research team about their efforts to engage with cultural perspectives on ACEs research in a way that facilitates further discussion within the research community about the methodological decisions that are made when investigating issues that are of importance to members of minority culture communities. [ABSTRACT FROM AUTHOR]

This paper seeks to answer the question: how does land become grabbable and local people relocatable? It focuses on the historical and current conditions of land tenure that enable land grabbing. While recognising the important contributions thus far made by the critical literature on land grabbing, this paper moves forward towards understanding specific processes that befall before land is grabbed and its original users relocated. Based on an empirical analysis of policy and practices of the Ngorongoro Conservation Area in Tanzania, the paper proposes that land grabbing, particularly in the context of conservation in rural Africa, is not an instantaneous phenomenon and does not happen in a vacuum. It is a result of long-term structural marginalisation of rural land users that produces scarcity and the deterioration of life conditions, which make people relocatable and land grabbing justifiable. Local people either relocate themselves because they could not make a living due to systematic disinvestments on basic social services or life is made unbearable through restrictions imposed on their production practices to make "voluntary" relocation possible. The paper highlights the need to focus on the stealthy dispossessions in addition to major events of grabbing as starting points of analysis. Insight from this study can be useful in analysing other cases of land grabbing where large swathes of ostensibly empty land are made available for investment. [ABSTRACT FROM AUTHOR]

Our paper will examine the question of counter-hegemonic knowledge production in the Western academy and the responsibilities of the Racialized scholar coming to know and producing knowing to challenge the particularity of Western science knowledge that masquerades as universal knowledge in academia. We engage the topic from a stance examining the coloniality of knowledge in educational leadership by centering Indigenous knowledge systems in the academy as a means to disrupt Euro-colonial hegemonic knowledging. We ask: How do we challenge the "grammar of coloniality" of Western knowledge and affirm the possibilities of a reimagining of "new geographies" and cartographies of knowledge as varied and intersecting ontologies and epistemologies that inform our human condition as "learning experiences, research, and knowledge generation" practices? The paper highlights epistemic possibilities of multicentricity, that is, multiple ways of knowledge as critical to understanding the complete history of ideas and events that have shaped and continue to shape human growth and development. The paper highlights Indigeneity as a salient entry point to producing counter-hegemonic knowing. The paper concludes pointing to implications for educational "re-search" and African educational futurity. [ABSTRACT FROM AUTHOR]

This work to articulate a geography of hope in the face of institutionalized epistemic injustice extends the emerging Indigenous political ecology approach through engagement with cultural resources law and policy. While Indigenous political ecology offers a framework to understand the context in which geographies of hope are created, geographies of hope are specific spatial processes that exemplify resilience, vision, and ingenuity in adverse circumstances. This paper focuses on such hopeful, place-based work to bring US and, specifically, California, cultural resources and repatriation law and policy into alignment with contemporary international Indigenous human rights standards. The Native and non-Native allies advocating for legal and political change are both focused on protecting particular places and their entwined epistemologies, and on altering processes of decision-making that privilege non-Indigenous epistemologies. Hope is specifically fostered in efforts to educate non-Native citizens on the continuities between past and present, in highlighting the efforts of Indigenous people working to care for and protect their heritage on/in/with the land, and in fostering legal frameworks that center justice. [ABSTRACT FROM AUTHOR]

To achieve educational equity for Indigenous students, school psychologists need to consider the implications of using solely Westernized and Eurocentric educational standards of success. With current practices criticized as limiting and biased, a fitting alternative is the use of holistic frameworks of success aligned with Indigenous peoples' perspectives on lifelong learning. This paper details a community-led process to define success for Indigenous youth in Aklavik, Northwest Territories inspired by the Canadian Council on Learning Inuit Holistic Lifelong Learning Model. Several key lessons, including the need for ensemble mentorship, emerged from this community-led and strengths-based project that can inform school psychologists seeking to better Indigenize their practice and work toward culturally aligned practices. [ABSTRACT FROM AUTHOR]

The history of the child welfare system and related institutions with American Indian children and families has been marked by numerous atrocities, including unnecessary separations, assimilation, and trauma. The Indian Child Welfare Act (ICWA) was enacted in 1978 to promote the stability and security of American Indian tribes and families. For children involved in the child welfare system, ICWA prioritizes the placement of American Indian children with family or tribal members. This paper examines placement outcomes for American Indian children using recent national data over 3 years from the Adoption and Foster Care Analysis and Reporting System. Multivariate regression analyses showed that American Indian children were significantly less likely to be placed with same-race/ethnicity caretakers than their non-American Indian counterparts. In addition, American Indian children were not more likely to be placed with relatives or have trial home placement compared to non-American Indian children. These findings suggest that ICWA is not reaching its intended objectives regarding placement goals specified in the law regarding American Indian children. These policy shortcomings have significant implications for American Indian children, families, and tribes in terms of well-being, family connection, and cultural loss. [ABSTRACT FROM AUTHOR]

Remittances, money sent by migrants to their communities of origin, are increasingly being linked to global financial inclusion in what is being called the "financialization of remittances." This is the most recent attempt to divert remittances from "non-productive" money to savings and investments that can be mobilized for economic development. The literature that accompanies this strategy focuses on the responsibility of individuals to use remittances productively and invest wisely, and there is often an implied – and gendered - social component: if women link remittances to financial services, they will become empowered and lift themselves out of poverty. Based on ethnographic research in an Indigenous village in Oaxaca, Mexico, this paper offers empirics on the effects of remittance flows in women's everyday lives. Feminist scholars have long critiqued the universalism and abstractness of global development agendas, particularly those that preclude gender, and emanate from the Global North. Joining these critical voices and mobilizing postcolonial and feminist scholarship, this paper challenges the individualist logics and dichotomies underpinning the financialization of remittances agenda: that remittance spending is either productive or not and that women are empowered or not through linking remittances to finance. [ABSTRACT FROM AUTHOR]

Background: A strengths-based lens is essential for the pursuit of health equity among Indigenous populations. However, health professionals are often taught and supported in practice via deficit-based approaches that perpetuate inequity for Indigenous peoples. Deficit narratives in healthcare and health education are reproduced through practices and policies that ignore Indigenous strengths, disregard human rights, and reproduce structural inequalities. When strengths are recognised it is possible to build capacities and address challenges, while not losing sight of the structural factors impacting Indigenous peoples' health. Objective: In this paper, we examine Indigenous strengths-based approaches to policy and practice in healthcare and health professions education when delivered alongside teachings shared by Elders from the Cree, Blackfoot and Métis Nations of Alberta, Canada. Method: Literature and Elders' teachings were used to shift strengths-based approaches from Western descriptions of what might be done, to concrete actions aligned with Indigenous ways. Results: Four pointers for future action adopting a strengths-based approach are identified: enacting gifts – focusing on positive attributes; upholding relationality – centring good relationships; honouring legacy – restoring self-determination; and reconciling truth – attending to structural determinants of health. Conclusion: Identified directions and actionable strategies offer a promising means to advance Indigenous health equity through strengths-based actions that change existing narratives and advance health equity. [ABSTRACT FROM AUTHOR]

Our paper contributes to studies of Indigenous organizing and organizations. We draw on Indigenous knowledge which recognizes that everything is connected within networks of relationships to extend post-colonial theory on hybridity. Our case study research with Australia's only Indigenous-owned credit union identifies how hybridity is co-constituted through 'friction' in the 'contact zone' where local kinship relations and audit practices meet and grapple. Focusing on the 'contact zone' allows us to better understand the everyday organizing that produces hybridity. We build on existing work on hybridities in organizations which predominately focus on issues of language and knowledge by focusing on the organizational interactions themselves, especially the embedded interactions between humans and objects. Seeing these interactions as 'friction' means not trying to solve or dissolve them – but to acknowledge them as lived realities of an Indigenous organization. [ABSTRACT FROM AUTHOR]

Geographies of inclusion have largely been ignored in Management & Organization Studies (MOS), which tend to be encased within global white Western power over knowledge production. In this paper, I contribute to how non-Western contexts can serve as a counterpoint, yet avoid sharp dichotomies, concerning hegemonic Western discourse in geographies of inclusion. Through ethnography, I seek to provide some answers to the question: How does inclusion happen and how can it be theorised in non-Western contexts. Two central ideas of the paper are: 1. MOS can and should learn from non-Western contexts. Indigenous inclusion, specifically linked to Adivasis in India, illustrates how geographical contexts matter for theorising inclusion which can be enriched by examining non-Western contexts; and 2. Liberation theology through discernment and contemplative action, can provide insights and probe the possibilities of the nature of inclusion. I make no claim to a sole interpretation, rather I offer a guiding framework, grounded in an empirical contribution, for a nuanced understanding of Indigenous inclusion. My poignant hope is to invite other adaptations and traditions to further enrich and unveil understandings of geographies of inclusion for MOS. [ABSTRACT FROM AUTHOR]

In Australia and internationally, Indigenous children are seriously overrepresented in the child welfare system. This article provides an overview of literature investigating the needs of Indigenous children in residential care facilities. The provision of culturally safe and trauma-informed therapeutic care to Indigenous children and young people in residential care recognizes that the trauma and violence that they have experienced is exacerbated by their Indigeneity due to the colonial histories presenting. Utilizing a systematic scoping review methodology, the study returned a total of 637 peer-reviewed articles that were identified and reviewed for inclusion. The process of exclusion resulted in the inclusion of eight peer-reviewed studies and 51 reports and discussion papers sourced from gray literature. Findings from this study, though dearth, indicate that trauma-informed and culturally safe interventions play a significant role in Indigenous children's health and well-being while in care. Their experiences of abuse and neglect transcend individual trauma and include intergenerational pain and suffering resulting from long-lasting impacts of colonization, displacement from culture and country, genocidal policies, racism, and the overall systemic disadvantage. As such, a therapeutic response, embedded within Indigenous cultural frameworks and knowledges of trauma, is not only important but absolutely necessary and aims to acknowledge the intersectionality between the needs of Indigenous children in care and the complex systemic disadvantage impacting them. [ABSTRACT FROM AUTHOR]

Purpose: From 2018, the Schools Up North (SUN) programme worked with three remote Australian schools to enhance their capability and resilience to support the wellbeing and mental health of Aboriginal and Torres Strait Islander students and staff. This paper explores the implementation of SUN during the first two years of COVID-19 (2020–2021). Method: Using grounded theory methods, school staff, other service providers and SUN facilitators were interviewed, with transcripts and programme documents coded and interrelationships between codes identified. An implementation model was developed. Results: The SUN approach was place-based, locally informed and relational, fostering school resilience through staff reflection on and response to emerging contextual challenges. Challenges were the: community lockdowns and school closures; (un)availability of other services; community uncertainty and anxiety; school staff capability and wellbeing; and risk of educational slippage. SUN strategies were: enhancing teachers' capabilities and resources, facilitating public health discussions, and advocating at regional level. Outcomes were: enhanced capability of school staff; greater school-community engagement; student belonging and engagement; a voice for advocacy; and continuity of SUN's momentum. Conclusions: The resilience approach (rather than specific strategies) was critical for building schools' capabilities for promoting students and staff wellbeing and provides an exemplar for remote schools globally. [ABSTRACT FROM AUTHOR]

Art and Indigenous culture are inseparable. From the immaculately decorated lodges and war shirts of thousands of years to contemporary mixed and digital media images, Indigenous arts are expressions of survivance. Creative arts have sustained Indigenous ways of knowing, being, doing, and healing through attempted cultural genocide. Research has shown that art engages youth in life skill-building, learning, emotional regulating, and spiritual healing, supporting art as an intervention for wellness. Culturally-based artistic expression and the process of creating promotes wellness among Indigenous youth. As primary sites of assimilation and colonialism, educational institutions have a responsibility to enact reconciliation through culturally-rooted arts-based approaches to wellness. School psychologists are wellpositioned to support these approaches. This study took place in Kainaiwa in Southern Alberta and explored Niitsitapi artists' and educators' perspectives on the impacts of culturally-rooted arts-based interventions with Niitsitapi middle school students in the classroom. Over 2 days, professional Indigenous artists shared their art practices with students at a middle school in Kainai First Nation in Alberta. We had research conversations with 12 Niitsitapi community members involved in the event using a decolonizing, community-based approach. Indigenous storywork was used to understand research conversations, highlighting information and guidance for school psychologists to inform their engagement with Indigenous students and community members in schools. Findings emphasized art as healing, particularly given its connection to culture. Further, cultural engagement through art supports student wellness and educational engagement. Art can be used to empower voice, overcome deficit narratives, create new stories, and cope with disharmony. Art can also engage youth in discovery and learning, providing an alternative to a lecture style of learning, increasing enjoyment in the classroom experience. These findings have practical implications for future interventions and the integration of art pedagogically. This paper offers recommendations that highlight stark distinctions between culturally-rooted art practice and conventional Eurocentric art approaches in education. [ABSTRACT FROM AUTHOR]

Representations of Aboriginal Australian peoples as genetically predisposed to sporting prowess are pervasive and enduring perceptions. This rhetoric belongs to a larger narrative that also describes a peculiarly Aboriginal style of play: full of flair, speed and ‘magic’. Such imagery has informed a common perception that, in many team sports, Aboriginal athletes are biologically more suited to playing positions characterised by pace, trickery and spontaneity, rather than those that utilise leadership acumen and intellectual skill. There has been a great deal of academic research exploring how such essentialised and racialised representations play out for Aboriginal athletes. In this paper, however, we extend that research, examining how racialised representations of Aboriginal athletic ability affect Aboriginal coaches. Premised on interviews with 26 Aboriginal Australian coaches, we argue that representations of Aboriginal athletes as naturally suited to speed and flair, rather than leadership and sporting-intellect, help maintain an environment that limits opportunities for Aboriginal Australians seeking to move into sporting leadership roles, such as coaching. This paper sheds light on the ways in which racialised representations of Aboriginal athletes feed into a settler colonialist narrative that stymies opportunities for aspiring Aboriginal professional coaches, and speculates on the limitations of this approach, in challenging the political hegemony of settler colonialism. [ABSTRACT FROM AUTHOR]

This article reflects on and progresses Australian and international debates about the urban–rural digital divide. In commentary style, I draw on my own experience of living in rural Australia and six years of scholarship devoted to understanding digital inclusion in geographically remote communities. The paper is anchored theoretically in global scholarly debates around rural digital inclusion, but also deeply contextualised in the current state of digital infrastructure and capability investment and the lived experiences of people in rural Australia. In tacking stock of the geographical digital divide, I combine findings and vignettes from my published research with the insights of other authors and data from the Australian Digital Inclusion Index. I make observations about the evolution of geographical digital inclusion in Australia focused on three themes: incremental digital development; the complexity and cost of getting connected; and compounding factors of disadvantage. These insights culminate in articulation of an emerging digital divide within rural cohorts. [ABSTRACT FROM AUTHOR]

There has been limited exploration into the online engagements of people who are Indigenous and gender and sexuality diverse. There are, however, two separate bodies of literature that provide substantial insights into the digital involvement of Indigenous Australians, and gender and sexuality diverse people. Each has identified a myriad of complex negotiations, interactions and resistances that take place through the affordances of digital spaces, along with identifying impacts on well-being. This scoping review discusses dominant themes within existing research on these topics, and documents research that discusses an online blog entitled Archiving the Aboriginal Rainbow that is designed to foreground representations of Indigenous gender and sexuality diverse people. To contextualise this discussion, the paper begins with a review of scholarly literature that articulates and challenges the ongoing colonisation of Indigenous peoples' gender and sexuality. The literature reviewed exposes new research directions. Namely, the importance of exploration into Indigenous gender and sexuality diverses peoples' online engagements, and their interrelationship with well-being. [ABSTRACT FROM AUTHOR]

Background: The use of methamphetamine or amphetamine stimulant drugs has been identified by authoritative public health bodies as a global health issue, with a worrying trend towards production and consumption of a higher purity crystalline form methamphetamine (ice) over the past decade. This trend has been well documented within Australia, resulting in a public perception of there being an 'ice' epidemic in regional/rural areas. Considering the illicit nature of ice, monitoring it is challenging and as such little information is available regarding the actual extent of methamphetamine use, harms and patterns in regional/remote Australia. Aim: To collate the available literature regarding methamphetamine use in regional/rural Australia and identify gaps in the literature. Methods: A literature search was conducted by searching 6 databases (PUBMED, Medline, CINAHL, EMBASE, PsycINFO and SCOPUS) following which exclusion/inclusion criteria were applied. Included papers were appraised with the Joanna Briggs Institute Critical appraisal tools and synthesised in light of the sociocultural, ethnic and geographic differences in methamphetamine use in Australia. Results: Regarding rural/regional Australia there is a significant lack of research into methamphetamine use, patterns and epidemiology since the rise of crystalline methamphetamine in 2013. The existing literature available suggests great variability in methamphetamine harms in rural communities. This can be a double-edged sword however, as the introduction of ice into a remote/rural community may result in greater harms if it becomes ingrained in local customs. Similarly, there is a lack of research into the specific factors within Indigenous communities leading to an increased rate of methamphetamine use amongst members. Recommendation: Future research should address the causes of variance in methamphetamine harms in rural/remote regions. Although the scope of this paper was the Australian context, a wider international approach may yield useful information. [ABSTRACT FROM AUTHOR]

This paper is a provocation, and its purpose is to give voice and visibility to Aboriginal and Torres Strait peoples in the Australasian marketing academy. Aboriginal and Torres Strait Islander peoples are the First Australians and, like other marginalised groups, are largely invisible in marketing's discourse. This paper is unapologetic in its truth-telling. The marketing academy in Australia is monocultural. In pursuit of generalisability, marketing research has silenced those outside of the 'mainstream'; relegating articles by, with and for Indigenous peoples to special section enclaves (like this) at best, but it is more likely editors direct such papers to non-mainstream outlets because they cannot find reviewers with expertise outside of the dominant culture. These practices in and of themselves speak volumes of the Northern/Western knowledge system that dominates marketing. It exemplifies epistemicide, being the non-inclusion or dismissing of Indigenous knowledges and perspectives and foregrounds the need for the decolonisation of marketing in Australia. This paper asks you, the reader, to become uncomfortable and be brutally honest, if only with yourself, as to your blind spots, assumptions, avoidance, rhetoric and essentialist understandings of Australia's First Nation peoples that furnish your professional perspective and practice. Furthermore, this paper challenges the ANZMAC Executive Committee, Fellows and community to elevate their professional practice voluntarily and authentically with regards to Aboriginal and Torres Straits Islander peoples. [ABSTRACT FROM AUTHOR]

Background: Te Tiriti o Waitangi was negotiated between the British Crown and Indigenous Māori leaders of Aotearoa New Zealand in 1840. Māori understood the agreement as an affirmation of political authority and a guarantee of British protection of their lands and resources. The Crown understood it as a cession of sovereignty. The tension remains, though legal and political developments in the last 35 years, have established that the agreement places a mandatory obligation on the Crown to protect and promote Māori health. It also requires that Māori may exercise rangatiratanga, or responsibility and authority, in relation to health policy development and implementation. Methods: Te Tiriti is, then, an instrument against which health policy is justly and efficaciously evaluated. This paper introduces critical Tiriti analysis as such an evaluative method. Critical Tiriti analysis involves reviewing policy documents against the Preamble and the Articles of te Tiriti o Waitangi. The review process has five defined phases: (i) orientation; (ii) close reading; (iii) determination; (iv) strengthening practice and (v) Māori final word. Results: We present a working example of critical Tiriti analysis using the New Zealand Government's Primary Health Care Strategy published in 2001. This policy analysis found poor alignment with te Tiriti overall and the indicators of its implementation that we propose. Conclusion: This paper provides direction to policy makers wanting to improve Māori health outcomes and ensure Māori engagement, leadership and substantive authority in the policy process. It offers an approach to analysing policy that is simple to use and, inherently, a tool for advancing social justice. [ABSTRACT FROM AUTHOR]

Summary: Drawing on historical constructions of Indigenous peoples, this paper analyses the continued impact of settler discourses of Indigenous families, parenting, and children on child welfare policy in Canada today. Findings: In this work, two provincial children's Advocate reports on the deaths of Indigenous children in care, Tina Fontaine and Alex Gervais, are critically assessed in order to explore the processes through which these colonial constructions operate to create adverse outcomes for Indigenous people. Through this analysis, a number of contemporary colonial narratives are made visible, including the belief that Indigenous parents are inherently incapable of caring for their children, and the gendered construction of Indigenous men and boys as criminal and deviant and Indigenous girls as sexually exploitable. Application: These findings suggest that greater critical reflection is needed when working with Indigenous peoples, including greater awareness of the ongoing impact of settler colonialism and the necessity of engaging in anti-colonial work. [ABSTRACT FROM AUTHOR]

The Three-Selves paradigm of establishing indigenous churches that are Self-Propagating, Self-Supporting, and Self-Governing (later including Self-Theologizing as a Fourth "Self") has been influential in shaping the "end goal" of Protestant missions. While this paradigm oriented missions towards independence, that objective was still shaped by Colonial ideals. This paper proposes a shift from the goal of independent "Selves" to an interdependent posture of "One-Another-ing" (or "Belonging") for hosts and guests. That proposal is framed by listening to the language of hospitality from the margins: a reading of oft-neglected texts (2 and 3 John) in the context of northern Mozambique, Africa. [ABSTRACT FROM AUTHOR]

Monuments and statues are forms of commemoration. They typically pay tribute to people or events and aim to serve as a permanent marker, a link between present and past generations, committing them to memory and assigning them with importance and meaning. While commemorations can be beneficial in terms of recognising a legacy of the past and helping foster relationships between opposing groups, they can also be divisive and painful, failing to acknowledge other dimensions of historical fact and further hardening the boundaries between groups in conflict. Essentially, what we choose to commemorate reflects what we as a society actually value. This paper focuses on the unsettled fates of the Captain Cook statue that stands with prominence in Hyde Park, Warrane, and other colonial monuments in Australia. It also discusses the emotionality surrounding such commemorations. We question whether Cook's actual achievements constitute the notoriety that has been bestowed upon him. A range of commentators have put forward ideas around what to do about the Cook statue which we discuss while also considering what the future might look like if the truth of colonial history is known and open conversations can be had. [ABSTRACT FROM AUTHOR]

This article examines the field of sport for development (SFD) while considering Indigenous resurgence amidst Canada's neoliberal settler-colonial landscape. While sharing challenges encountered within their practice, program staff from the Promoting Life-skills in Aboriginal Youth program revealed high levels of constructive self-criticism and reflexivity. There are three emergent themes, the adoption of which appeared essential for transforming the sector in recognition of Indigenous resurgence: growth and pace; Indigenous agency and knowledge; and political engagement. Grounded in settler colonialism and resurgence, this paper also reflects on the field of SFD and what it would mean to decolonize the practice. The article concludes by asking if non-Indigenous scholars can study SFD by subverting the colonial status quo that is also reproduced in this research field. [ABSTRACT FROM AUTHOR]

Objective: An expert reference group met on four occasions to consider ways forward in terms of Indigenous mental health. This paper summarises the discussion and recommendations.Conclusion: While the negative effects of colonisation and trans-generational trauma continue, we propose renewed emphasis on improving access, cultural orientation and trauma-informed care, and a focus on the needs of young Indigenous Australians. [ABSTRACT FROM AUTHOR]

This paper explores the spatial politics of racism and inter-worker competition through a case study of Indigenous employment during the construction of the Voisey's Bay mine in northern Labrador. Over the course of construction, the building and construction trades unions (BCTUs) sought to restrict the hiring of local Inuit and Innu workers by challenging the legitimacy of place-based entitlements to work. Inuit and Innu workers had preferential access to employment as a result of unresolved land claims and the ensuing Impact and Benefit Agreements (IBA) between the Voisey's Bay Nickel Company and both the Innu Nation and the Labrador Inuit Association. IBA provisions that local Inuit and Innu be hired preferentially ran counter to the unions' organizational structures and cultures, which privileged worker mobility and skill. The BCTUs used the geographic incompatibility between the scale of Indigenous claims and that of construction worker organization to justify a competitive approach to unionism and to veil racist portrayals of Innu and Inuit workers. By drawing out the relation between skill, racism and beliefs about entitlements to work, this paper explores how workers selectively use place-based and mobile identities to participate in inter-worker competition, reifying colonial patterns of labour mobility and labour market segmentation. [ABSTRACT FROM AUTHOR]

In spite of many and varied concerns that the processes of institutional ethical review are flawed, cumbersome, and in need of reform, these processes do provide effective protection in certain situations for individual research subjects, researchers, and the institutions from which the researchers venture to conduct their fieldwork. Many in the social sciences have argued that the ethical protocols that the researcher must observe are designed to protect against the potential dangers of much riskier biomedical research, and that social research is, by and large, harmless. Although there is some validity to that argument, in this paper, social research is assessed not in terms of its risks to the individual participant, but to communities. By examining the protocols of the Belmont Report, the Institutional Review Board, and the American Sociological Association's "Code of Ethics" and ethical review, this paper discusses some of the major blind spots in the ethical review of social science research, applying the analysis in particular to the case of indigenous communities, who have historically sustained significant damage from academic researchers against which no standardized institutional review could have protected them. The paper covers the history and parameters of these three ethical review institutions, identifies shared blind spots, and discusses the consequences of these blind spots for indigenous communities, ending with some suggestions of ways to address the problems in the system. [ABSTRACT FROM AUTHOR]

Objective: Mental Health Acts (MHAs) are important pieces of legislation which include essential definitions of mental illness and mental disorder and are used to guide decision-making regarding treatment, including involuntary admissions. In Australia, responsibility for reviewing this legislation falls under the jurisdiction of State and Territory Governments, resulting in interstate variations of legislative definitions and care requirements. In this paper, we outline some of the main differences between MHAs, and argue that it is time for Australia to enact nationally consistent Mental Health Legislation. Conclusions: Substantial divergence exists between definitions of mental illness and mental disorder, differing criteria for involuntary treatment and discrepancies between treatment requirements for Indigenous Australians. While variations between MHAs are understandable considering the historical context, in an increasingly integrated society, it is time for Australia to enact nationally consistent mental health legislation. [ABSTRACT FROM AUTHOR]

Objective: The Strengths and Difficulties Questionnaire is a widely used screening tool for emotional and behavioural problems in children. Recent quantitative analyses have raised concerns regarding its structural validity in Aboriginal and Torres Strait Islander communities. This paper aims to extend upon existing findings by analysing the factor structure of both the parent- and teacher-reported Strengths and Difficulties Questionnaire in this population across a broader age range than in previous studies. Methods: Participants were the caregivers and teachers of 1624 Aboriginal and Torres Strait Islander children (820 male, 804 female) aged 2–15 years from Waves 2–11 of the Longitudinal Study of Indigenous Children. The majority of children were Aboriginal living in major cities and inner regional areas. Internal consistency was estimated with McDonald's Omega. Exploratory structural equation modelling was conducted to investigate the factor structure of the parent-reported and teacher-reported versions of the Strengths and Difficulties Questionnaire. Results: Responses from teachers demonstrated higher internal consistency than responses from parents, which was unacceptably low across most age groups. The purported five-factor structure of the Strengths and Difficulties Questionnaire failed to be replicated across both parent- and teacher-reported questionnaires. The results of bifactor and hierarchical exploratory structural equation models also failed to approximate the higher-order summary scales. These results indicate that the Strengths and Difficulties Questionnaire subscales and summary scores do not provide a valid index of emotional and behavioural problems in Aboriginal and Torres Strait Islander children. Conclusion: The Strengths and Difficulties Questionnaire should not be used with Aboriginal and Torres Strait Islander children. [ABSTRACT FROM AUTHOR]

This paper delves into the concept of relationality and pairs academic literature with stories and lessons from Country. Bringing together majority Indigenous scholarship on relationality, the paper describes three main ideas: (1) How does a relational reality operate? (2) Relationality as a living practice and, (3) Relationality as responsibilities with kin. Many examples are provided to explain relationality in practical and concrete ways. As a trawlwulwuy woman, I weave the stories and lessons from Country throughout the paper, with a particular focus on research. I consider an inverse of relationality, extractivism, and identify how many dominant research practices are deeply extractive. The paper concludes with prompts for the reader on how research can be a more relational process. Overall, the paper demonstrates a relational ethos in (and out of) practice. [ABSTRACT FROM AUTHOR]

This special issue is the outcome of a collaborative venture - a three-day workshop between La Trobe University and Ateneo de Manila University, held in Manila. It brought together indigenous and non-indigenous researchers from both the Philippines and Australia and included aboriginal researchers in business studies, history, literature and anthropology, and non-indigenous researchers working on themes of indigenous history, material culture, film studies, literature, the visual arts, law and linguistics. The 'indigenous' peoples of the Philippines are very different to Australian Aborigines or Torres Strait Islanders. Nevertheless, they have common quests for political autonomy, protection of indigenous customary laws, traditions and knowledge, biodiversity, and development of independent self-governance structures for health, education and community development. These concerns involve analogous and overlapping political struggles with nation-states and in the forums of the UN, regional associations, global consortia, and the international courts. The papers in this issue are based on a roundtable in which the participants showcased their own research projects and interests on indigenous pathways, cultural pluralism and national identities; socio-economic development; and representation of indigenous identities in creative and visual arts. [ABSTRACT FROM AUTHOR]

Yaama (Hello)! This article will take you on a journey, through my eyes and my experiences. I hope you are ready to hear, explore and come to understand the context that I am positioned within as a Gamilaroi yinarr (woman) from Australia. I acknowledge Elders, past, present and future. For they have forged the way before us, and they have inspired me to articulate my experiences. In this article I share my Indigenous voice within the academic space with the aim to draw attention to the issue of colonisation and enable cross-cultural understanding. Throughout this article, I have utilised my voice to reference my reflections on the challenges related to colonisation in two distinct formats: an open letter to my sons (as they are my future) and a paper for you, the reader. Within this space, I acknowledge my accountability to myself as a Gamilaroi yinarr, guni (mother) and researcher. [ABSTRACT FROM AUTHOR]

The paper examines the nature of indigenous identity among Bedouin Arabs in Negev/Naqab, Israel, against a background of conceptual, legal and political controversy. It traces theoretically and comparatively the rise of indigeneity as a relational concept, deriving from colonial and postcolonial settings. The concept is shown to be part of the globalization of human rights struggle, with a potential of the indigeneity discourse to empower colonized and exploited minorities, as well as provide a platform for transitional justice. The heart of the paper provides a rebuttal of several arguments made by a group of scholars associated with the Israeli state, named here “the deniers”, who have worked to reject Bedouin (and general Palestinian) claims for indigenous status, thereby denying their entitlement to a range of human and communal rights. The paper offers a systematic examination of historical and geographic evidence and reveals that “the deniers” have raised several relevant questions and dilemmas. However, these do not undermine the typical indigenous characteristics of the Naqab Bedouin Arabs. Research shows clearly that Bedouins belong within the group of indigenous societies according to accepted international definitions and norms. This understanding obliges the Israeli state to protect Bedouin Arabs from further removals, dispossession and marginalization, as well as correct, where possible, the profound damage caused by their past dispossession, eviction and marginalization. [ABSTRACT FROM AUTHOR]

Socioeconomic and health disadvantage is widespread within and across indigenous communities in the world, leading to differentials in morbidity and mortality between indigenous and non-indigenous populations. Sexually transmitted infections (STIs), including HIV/AIDS, among indigenous populations are an emerging public health concern. The focus of this paper is on examining the STI epidemiology in indigenous communities in various parts of the world utilizing a range of data sources. Most of the STI research on global indigenous communities has concentrated on developed countries, neglecting more than half the world’s indigenous people in the developing countries. This has resulted in major gaps in data at global level for STIs and HIV/AIDS among indigenous populations. Available data show that the prevalence of STIs is increasing among the indigenous communities and in several instances, the rates of these infections are higher than among non-indigenous populations. However, HIV still remains low when compared with the rates of other STIs. The paper argues that there is an urgent need to collect more comprehensive and reliable data at the global level across various indigenous communities. There is also an opportunity to reverse current trends in STIs through innovative, evidence-based and culturally appropriate targeted sexual health programmes. [ABSTRACT FROM AUTHOR]

This article analyses Zulu constructions of mental illness, as according to Zulu Psychology Masters Students from universities in KwaZulu-Natal, South Africa, by means of Foucauldian Discourse analysis. Analysis of qualitative interviews highlighted the complexity surrounding mental illness and psychology within the Zulu culture in South Africa, and revealed various cultural constructions of the mentally ill and psychopathology that have not previously been researched. Elucidated cultural constructions of the mentally ill included constructions of the ill as a contagious diseased state; a threat to peace; a deviant; a vagrant; and a non-social being and non-functional. These constructions placed the mentally ill at the lowest strata level within society. Historically rooted discourses of the black South African's fight to be resilient, and the philosophical idea of 'Ubuntu', intersect with these constructions of the mentally ill. Furthermore, the constructions of the mentally ill are impacted by rural and urban geographic location. Also explored is the discourse of the Zulu mentally ill's oppressed subject position as the 'mad' and black. These elicited constructions and discourses of the mentally ill within Zulu communities, in South Africa, provide a basis for vital future research into the cultural relativity and nosologies of mental illness within the South African context, and wider African context. [ABSTRACT FROM AUTHOR]

This paper contributes to the emerging scholarship on the issue of Indigenous peoples and taxation, an area that has been neglected to date, through comparing the experiences in three nations. It argues that the use of legislation to exempt First Nations peoples from taxation in Canada in certain situations, and alternative approaches in New Zealand, provide models against which this nascent area can develop in Australia. The paper explores the Canadian approaches regarding Indian reserves, both exempting activities from mainstream tax regimes and accommodating taxation by Indian governments in their own right as well as the different strategy invoked in New Zealand. The more nuanced approaches to taxation of Indigenous peoples in both countries contrast with the Australian situation, where the focus in Indigenous rights has been on land rights, recognition of which has been subject to judicial inertia and political whim over the past decade. The concept of a 'charitable' organization is discussed as an alternative method for minimizing the tax burden: this approach has the further requirement that it must be in the public interest or the interest of an appreciable sector of the community. While charities also have limitations, they may be relied upon as a means of reducing tax liability for community benefit purposes such as economic development, health and education. [ABSTRACT FROM AUTHOR]

This paper aims to add to the recent scholarly search for African leadership philosophy to improve leadership effectiveness in Africa. It examines the Oromo Gada system's democratic governance and leadership principles and argues its relevance to the current and future leadership effectiveness in Oromia, Ethiopia, and Africa. It analyses the literature on the history, culture, and current practices of the Gada system to identify its leadership philosophies. It discusses these principles by comparing with Ubuntu and other indigenous African leadership philosophies on the one hand with UN principles of good governance on the other. Evidences show that in spite of the expansion of modern education and leadership training; there are little or no evidence of leadership effectiveness in Africa. Corruption, poverty, injustice, and lack of legitimacy and accountability have continued to be the images of Africa and its leadership. These leadership failures are attributed to lack of leadership that connects with the societal values and cultures. The adoption of Gada leadership principles of liberty, equality, morality, rule of law, participation and engagement of citizens, decision making by consensus, separation of power and check and balance, decentralized governance, fixed terms office and peaceful transfer of power, accountability, transparency and impeachment of elected leaders, honesty, team leadership and conflict transformation in political, public and private sector organization leadership are discussed. The development and adoption of Gada, Ubuntu, and other indigenous leadership philosophies is recommended as a remedy to Africa's leadership problems. [ABSTRACT FROM AUTHOR]

Indigenous and decolonising geographies should be unsettling and challenging to the ontological foundations of the geographical discipline. Yet despite many scholars recognising and arguing for the need for these perspectives, Indigeneity remains marginal and Indigenous knowledge has been denied academic legitimacy within geography. Using 'doings' as an active, emergent, and evolving praxis, this paper examines how we can do Indigenous and settler geographies better. It illustrates how knowledge, emotions, feelings and intuition only come into being through the doings of the body with other bodies, places, and objects, including non-humans. Action and thought are indistinguishable, feeling is knowing, and the world becomes known through doing and movement. In these doings, place – particularly the land and sea – is an active agent in the making of beings and knowledge. By focusing on active doings in place, and acknowledging the temporalities of Indigenous ontologies, geographers are better able to support political and everyday struggles, situate our work in relation to colonialism, recognise and value everyday practices of resurgence, and spend time building relationships. 'Doing' geography differently would decentre academics as the source of knowledge production, employ more diverse voices in our teaching and provide embodied and material resistance to colonialism and neoliberal capitalism. [ABSTRACT FROM AUTHOR]

Settler colonial violence targets Indigenous women in specific ways. While urban planning has attended to issues of women's safety, the physical dimensions of safety tend to be emphasized over the social and political causes of women's vulnerability to violence. In this paper, we trace the relationship between settler colonialism and violence against Indigenous women. Drawing on examples from community activism and organizing, we consider how Indigenous feminism might be applied to planning and point toward approaches to planning that do not replicate settler colonial violence. [ABSTRACT FROM AUTHOR]

This paper takes a fresh look at Maori women and leadership through individual and collective storytelling. Stories or pubar;rākau about Maori women leaders involved in environmental sustainability, employment rights, and sport are used to reveal the often silenced realities of Maori women’s leadership and challenge dominant leadership discourse. Findings suggest mana wahine/the power and authority of women is a critical element of Maori women’s leadership as well as values and concepts that feature in traditional purakau and cultural roles for women. The holistic nature of Maori leadership was captured by considering three interrelated and fluid spheres – leadership as influence, leadership in context and the performance of leadership. These stories are a preface and we invite others to join the dynamic process of storytelling so that the plurality of Indigenous women’s leadership perspectives, experiences and performances are recognised and celebrated. [ABSTRACT FROM AUTHOR]

Indigenous intimate partner violence (IPV) advocates are essential for Indigenous women experiencing IPV who seek support amidst personal and historic trauma. IPV advocates work with and on behalf of clients to identify resources and promote resiliency. Indigenous advocates share their personal IPV experience. They provide individual ways they halted intergenerational trauma, moved toward becoming healthy, and made changes in their personal lives which affect services provided to their clients. This study fills a literature gap as it examines the intersection of Indigenous IPV advocates' personal journey of ending intergenerational trauma as a path to promoting resiliency among their clients. [ABSTRACT FROM AUTHOR]

This scoping review aims to explore how cultural safety is defined in the Australian literature with health professional learners in clinical interactions. It maps how the components of the Australian Health Practitioner Regulation Agency definition of cultural safety align with this evidence. Databases were systematically searched for original, peer-reviewed research that included Australian Aboriginal and Torres Strait Islander peoples, health professional learners who were eligible for registration in Australia, teaching and assessment. Many elements of cultural safety lacked Indigenous input and had no patient involvement. General consultation and communications skills were key components of culturally safe interactions. The Australian Health Practitioner Regulation Agency consensus statement on cultural safety provides a consistent definition for teaching and learning cultural safety within health professions in Australia. The findings suggest that developing an approach for cultural safety requires incorporation of Indigenous voices, patient-centred care metrics, patient feedback, learner self-assessment and attitude measures. [ABSTRACT FROM AUTHOR]

Objective: The aims of this paper are to describe a Māori approach to assessment and intervention planning using the Māori creation narrative Te Ara a Tāne (The Journey of Tāne) and to outline an evaluation one year after the model was implemented.Conclusions: Te Ara Waiora a Tāne is a kaupapa Māori (Māori-centred) mental-health engagement, assessment, goal setting and planning approach designed to enhance the mana (spiritual and personal authority) of whānau (individuals and family/families) at the point they enter a Māori service and during ongoing mental-health work. Preliminary evaluation indicated that staff considered the model user-friendly and helpful for whānau. Further evaluation is needed to assess the impact of this approach on Māori whānau engagement with services. [ABSTRACT FROM AUTHOR]

For Māori in Aotearoa New Zealand, land is not only an economic foundation but an anchor for tribal identity and a spiritual base. The forced alienation of Māori land since the 1800s, due to colonisation, has distanced communities from a direct relationship with their lands. There is little published research on Māori community gardens (māra) and their potential to reconnect Māori with ancestral lands. This study explores the motivations for developing māra and examines the role of māra in Māori health promotion. The paper describes findings from kaupapa Māori research that involved interviews with seven leaders of māra initiatives. Our findings suggest that the development of māra is motivated by a desire to empower Māori collectives towards a vision of vital communities thriving as Māori. Māra provide a rich site for community development grounded in a cultural connection to ancestral land. The utilization of ancestral lands enables groups to draw on a deep sense of shared identity that is rooted in those lands and fosters an intergenerational orientation. Māra offer activity linked with ancestral knowledge, customary practices and tribal connection. They provide opportunities to practice Māori language and cultural processes in functional everyday ways, and thereby strengthen a sense of commitment to protect cultural heritage as a resource for community life. Importantly, hands-on collective activity with shared decision-making, which is characteristic of māra, fosters social cohesion and collective efficacy. Overall our findings indicate that māra are land-centred community development initiatives that fit within the parameters of Māori health promotion and have much potential to contribute to achievement of Māori health promotion outcomes. [ABSTRACT FROM AUTHOR]

Prior to western arrival in 1778, Native Hawaiians possessed a sophisticated culture and resource management system conducive to an island ecosystem. However, disenfranchisement from ancestral lands and traditional food sources as a result of colonization led to Native Hawaiians being forced to abandon many of their traditional practices. Today, many Native Hawaiians experience food insecurity, placing them at further risk for obesity and other nutrition-related chronic diseases. Consequently, there is a growing need for place-based and culturally relevant strategies rooted in Hawaiian epistemology to address these issues. This paper describes the history and development of one such intervention - the MALAMA study - in the community of Waimānalo that innovatively merges the modern technology of aquaponics with traditional Native Hawaiian practices and values. [ABSTRACT FROM AUTHOR]