Search

Copyright of Journal of Planning Education & Research is the property of Sage Publications Inc. 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 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 Peoples have important roles and contributions in the systematic and sustainable management of natural resources; however, their full and effective participation in the related processes, mechanisms including related multi-stakeholder platforms, and dialogues (MSPDs) are not always ensured at the national and global levels. This article focuses on the review and analysis of the published and online papers, reports on Indigenous Peoples, and their contributions and conflicts related to natural resources, especially concerning power, politics, and policies with specific examples in the Asian context. The interest-based "power sharing" and "power with governance" model is appropriate for the effective engagement of Indigenous Peoples in multi-stakeholder dialogue on natural resources. [ABSTRACT FROM AUTHOR]

This paper describes a variety of challenges faced by the author in studying and promoting indigenous psychologies of the Indian intellectual and cultural traditions. It narrates specific instances which tried to present a variety of obstacles that discouraged the author from his pursuit. For example, when a colleague stated that indigenous psychology is nonsense insofar as science is universal, and like physics, it does not admit regional variations; teachers or colleagues expressed extreme dejection about research on Yoga; he was advised against studying Indian psychology as it would ruin career prospects; his articles or book manuscripts were routinely rejected, and so on. In a specific situation, when a young colleague was hounded out of the department for his association with a school of theology, an example was set indicating that the religious association of Yoga would be dangerous. An autobiographical account is chosen over a survey or abstract analysis since academic pursuit must be sustained despite specific sorts of personal experiences that tend to undermine study and pursuit of indigenous psychologies. On the other hand, support offered by opposite types of experiences and by encouragement by mentors is also described. [ABSTRACT FROM AUTHOR]

In Sweden, Indigenous Sámi reindeer pastoralists must find effective ways to improve ecological conditions conducive to natural pasture-based reindeer pastoralism in a rapidly changing environment. In particular, they must challenge the conventional climate policy agenda of the dominant economic and political actors. This paper seeks to contribute to the emergence of a social movement that can push for reforms towards such improvements. Theoretically, we combine a theory of hegemony and counter-hegemonic politics, and the contentious politics approach to social movement theory, to discuss how meaningful reforms could be achieved by assembling a broad social coalition. Empirically, we examine 10 years of data from a public media outlet that reports on Sámi issues to show what demands are being made, who is making them, and the reforms and changes in social relations that they imply. The analysis identifies current coalitions and demand clusters. We discuss potential opportunities for a new reform agenda and actor constellations, with a focus on rural and Indigenous cultures and livelihoods, in relation to a broader environmental movement. [ABSTRACT FROM AUTHOR]

This special issue showcases research exploring the work of settler individuals and groups in support of projects of decolonisation in Aotearoa New Zealand, Australia, Canada and Israel. The papers gathered here were developed from presentations at an international symposium held in Auckland, New Zealand and online in February 2021. As symposium organisers and editors of this collection, we speak and write as settler subjects ourselves, and this collection is situated within the field of Settler Colonial Studies (SCS). This editorial provides an opening framing of the field into which these papers speak, and a survey of some of the key themes within the wider literature. We aim firstly to locate this work within the wider field of scholarship and activism on decolonisation and decoloniality, delimiting the particular focus of decolonisation within settler-dominated contexts. We then discuss the critiques that have been mounted against SCS and some important defences of the field. We argue that while settler colonialism persists, work in SCS has a contribution to make – in highlighting and critiquing settler logics and in identifying changes that it is within the power of settler peoples themselves to make as a contribution towards Indigenous-led decolonisation. Further, we argue that decolonising settler societies must involve settlers learning to be 'in relation' with Indigenous worlds and people outside of deeply habituated logics and practices of domination. The papers gathered here provide examples of settler subjects at various points on the path of decolonising themselves and learning the work of 'being in relation'. [ABSTRACT FROM AUTHOR]

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

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]

Drawing on ethnographic research with Māori women in northern Aotearoa (New Zealand) I use this paper to encourage reflection on how the loss and damages (L&D) discourse might better engage with Indigenous peoples' lived realities of climate change. I argue L&D scholarship and policy-making is dominated by reductive economic, hazard-focussed, and fatalistic framings of climate impacts and adaptation that are largely misaligned with Indigenous (and specifically Māori) approaches to loss and damage. I illustrate recurrent themes in the research using the narratives of two Māori women who employ forms of cultural resurgence to revitalise health-giving relationships with the land and offset multiple losses, damages, and harms to health and wellbeing sustained through settler colonialism, neoliberalism, and climate change. The narratives re-frame loss, damage, and adaptation from the perspective of Māori women. They provide much-needed empirical evidence of intangible, non-economic, lived, and felt L&D, their socio-political (as opposed to simply biophysical) drivers, and the actions Indigenous women employ to transform vulnerability, adapt to change, and secure intergenerational wellbeing in line with their view of the world. Together, the narratives underscore the vital importance of engaging social context when conceptualising and responding to L&D, support the move towards Indigenous-led, decolonised adaptation, and reaffirm the important role of Indigenous women in responding to climate change and leading social transformation. [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]

While colonization as policy is formally a historic phenomenon in Norway and elsewhere, many former structures of state organization – including their relationship to sport – remain under post-colonial conditions. This paper is concerned with how the Norwegian government contributes to creating a situation, which includes the Norwegian sports confederation (NIF) but excludes the indigenous people Sámi's sports organisation. Based on existing data and literature, we analyse how the state favours NIF through a chain of legitimating acts. Thus, sport is a preserve of colonization, where a one-sided legitimation parallels a de-legitimation of the overarching sport policy goal of sport-for-all. However, there are signs of change whereby actors are challenging NIF's monopoly and 'older' state-sport regimes. [ABSTRACT FROM AUTHOR]

Geography as a discipline is entangled in settler colonial regimes that continue to shape geographic practice and the boundaries of geographical knowledge. Digital technologies play an instrumental role in shaping the view of geography and sociospatial relations. This paper traces the construction of the settler imaginary in geographic thought through scholarship and digital geographies and anticolonialism. By bridging anticolonial scholarship and digital geographies, this paper contributes to debates on anticolonial and decolonial refusal politics and its role in realizing reciprocal land-life relations. The (re)imagining of digital knowledge politics begins with accountable digital geographic practices on the terms of Indigenous peoples'. [ABSTRACT FROM AUTHOR]

Indigenous organizations in the Andean countries of Ecuador and Bolivia originated novel proposals to pluralize sovereign arrangements through plurinational statehood. Reflecting diverse Indigenous groups' relations with postcolonial states, these proposals created a unique basis for re-negotiating (sovereign) resource governance. Despite the constitutional endorsement of the plurinational state model however, the latest empirical evidence confirms growing state control over subsoil resources that excises Indigenous peoples from decision-making over resources. In this paper, we trace the emergence of novel agendas for sovereignty-multiplicity, showing how Indigenous agendas had anticipated the need to go beyond their rights over subsoil resources and autonomous territories. These agendas implied re-negotiating national sovereignty in light of the countries' internal ethno-political and epistemic heterogeneity. Under nominally plurinational states however, resource governance outcomes perpetuate and normalise longstanding epistemic and power differentials between rights-bearing political subjects and Indigenous subjects. We highlight the colonial-modern bases of current sovereignty arrangements, identifying the presumptions and legal parameters that shape the dynamics between states, people and Indigenous people. Situating resource governance in relation to the concept of modernity/coloniality, we propose to (re)think sovereignty arrangements in the colonial present in light of internal heterogeneity. [ABSTRACT FROM AUTHOR]

This research paper investigates the confrontation faced by the Gamela indigenous community, located in the Cerrado biome, in the southern region Piauí State in Norteastern Brazil, between agrarian issues and agribusiness. The territory in this area is considered to be the country's last agricultural frontier. Self-recognition and self-organization of the Gamela people in their struggle for the demarcation of Indigenous territory, and gaining titles to the land, are key to overcoming the invisibility of Indigenous people in Piauí that has been imposed by historiography and official policies. The article highlights the existence of maneuvering done by agribusiness, with the participation of the state, to harm the rights of Indigenous peoples and nature. Este trabalho de pesquisa examina o confronto enfrentado pela comunidade indígena Gamela, localizada no bioma do Cerrado, região sul do estado do Piauí, no Nordeste do Brasil, entre as questões agrárias e o agronegócio. O território desta área é considerado a última fronteira agrícola do país. O autorreconhecimento e a auto-organização do povo Gamela em sua luta pela demarcação do território indígena e pela conquista de títulos de terra são fundamentais para superar a invisibilidade dos povos indígenas no Piauí que tem sido imposta pela historiografia e pelas políticas oficiais. O artigo destaca a existência de manobras do agronegócio, com a participação do Estado, para prejudicar os direitos dos povos indígenas e da natureza. [ABSTRACT FROM AUTHOR]

A researcher's worldview shapes the research methodology, design, and ensuing relationship with participants and the local environment. Western research has traditionally been carried out on, rather than in collaboration with Indigenous Peoples and has largely been conducted through eurocentric and ethnocentric knowledge systems, methods, values, and beliefs which have perpetuated extractions, racisms, and harm. To counteract harmful research, Indigenous scholarship stresses the necessity of articulating and clarifying researcher positionality and self-location prior to embarking on research with or by Indigenous communities. A fundamental component of positionality and self-location is clarifying one's own relationships with colonialism and embarking on a process of self-decolonization. With this focus in mind, this paper shares methodological insights from an Anishinaabe community-led pilot project for Indigenous language revitalization in the Great Lakes Region of Turtle Island (also known as North and Central America) with participants to whom the researcher is related by marriage or known. This paper adds to existing qualitative methodological knowledge by introducing and operationalizing Dùthchas—a millennia-old Scottish Gaelic concept, worldview, and way of life—as kincentric methodology. The researcher begins the methodological inquiry with his own positionality and self-location as a Gàidheal (Scottish Gael) who is not Indigenous to Turtle Island. Following Dùthchas, the researcher identifies five key methodological principles that informed a kincentric and relational approach to community-led research. The paper demonstrates how Dùthchas has served as a guide for the researcher's ongoing self-decolonization processes and for emplaced ethical relations. The paper illustrates how Dùthchas enabled the researcher to be in-relation to the lands and Peoples where the research project took place and to conceptualize and conduct research as part of a greater Indigenous Anishinaabe research paradigm, Mino-Bimaadiziwin (The Good Life). Dùthchas has implications for Indigenous—non-Indigenous reconciliatory relations and for the conceptualization and implementation of future (qualitative) research in-relation methodologies. [ABSTRACT FROM AUTHOR]

This exploratory research investigates how Indigenous Peoples (IPs) reshape International Relations (IR) and challenge established boundaries through an analysis of two Indigenous Climate Funds: the "Shandia Alliance for People, Nature and Climate" and the "Podáali Fund," both autonomously managed by indigenous communities. By examining their engagements at COP-26 and conducting interviews, this study demonstrates how IPs act as pivotal agents shaping IR through their distinct ontologies and epistemologies. The findings underscore these funds' role in broadening international perspectives, particularly in navigating tensions and fostering dialogues that redefine climate justice as an ongoing process of resistance. Ultimately, this paper contributes to re-rooting IR frameworks by centering indigenous perspectives and practices, thus exemplifying a "worlding" exercise that enriches our understanding of climate justice in motion. [ABSTRACT FROM AUTHOR]

"Can they do whatever they please... Turn settlements into barren land. Dense forests into deserts. Mornings into evenings. Turn fertile into barren. Why shall I not resist!. .... I become my whole self... Why shall I not resist"!. This is a section from a poem - 'Joli No Udhim Kittei' a Chakma poem written in Bengali script as 'Rukhe Darabo Na Keno?' ('Why shall I not resist!') by the author \Kabita Chakma in 1992, translated into English. It epitomizes the ongoing violation of human rights that Chakmas (members of one of the Indigenous communities in Bangladesh) experience in the Chittagong Hill Tracts (CHT) where the highest number of Indigenous people in Bangladesh live. In this paper, the first author, a member of the Chakma community and a Lecturer at an Australian university is in conversation with the second author, a Professor at a university in a Bangladeshi university. With reference to Phillipson's linguicism, and Foucault's notion of governmentality in the era of the Anthropocene, in their conversation, they reflect on the Anthropocene – the forced migration, displacement of Indigenous communities in Bangladesh from their traditional land, extinction of Indigenous languages, disengagement with Indigenous and local languages, and consequently, and the destruction of biodiversity of Chittagong Hill Tracts. [ABSTRACT FROM AUTHOR]

Land is not a commodity, and dominant western society is unsustainable. Examples of unsustainability include severance of peoples from lands and waters; separation of peoples from centers of decision-making; and dispossession of the lands, and traditional territories of Indigenous Peoples and Local Communities (IPLCs). IPLCs at the frontlines of the climate crisis are often excluded on vital decisions regarding land management and protection. Taking an emic interpretation by means of lived experiences and auto-ethnographic responses to question prompts, this paper explores the international implications of Anishinaabek Giikendaaswin and Dùthchas nan Gàidheal as concepts that can (re)center IPLC place-based knowledges, sustainable governance, and lands in times of climate crisis. Anishinaabek Giikendaaswin is about the learning from the lands, N'ibi (the waters), and the sky world. It is a lived knowledge that has guided and continues to guide Anishinaabek Peoples. G'giikendaaswinmin informs Anishinaabek interconnectedness and interrelationality to the lands, all beings, and the sky world. Dùthchas is a millenia-old kincentric concept, informing a Gàidheal (Gael) way of life and traditional land governance that predate the formation of the United Kingdom. Dùthchas transmits a sense of belonging to, not possession of the land, and stresses an interconnectedness and ecological balance among all entities. The authors (Anishinaabe and Gàidheal) respond to critical questions, such as How do Giikendaaswin and Dùthchas center knowledges that can ensure collective continuance of life? Through a common theme of interconnectedness and what this means for reconstitutive real-life practice, they demonstrate how Indigenous concepts and science based on the expertise of IPLCs can address continued colonial atrocities and current crises. Giikendaaswin and Dùthchas have international and transnational implications as discourses of resistance not only to the Anthropocene, but also to ongoing processes of dispossession. [ABSTRACT FROM AUTHOR]

This paper critiques contemporary leadership theory through a historiography of anthropological accounts. Through this review, the paper highlights a number of nuances in the conceptualisation of leadership from differing indigenous cultures using historical and geographical perspectives. The paper contributes to the leadership literature by taking a longitudinal perspective and providing further evidence of a history of notions akin to distributed leadership. This longitudinal perspective enables the paper to uncover an individualistic focus of leadership studies that appear to override sociologically orientated and distributed perspectives within a particular period of the twentieth century. The review of these studies also seems to point towards a pluralistic paradigm of leadership evidenced early on in the twentieth century. [ABSTRACT FROM AUTHOR]

Protected areas account for nearly a quarter of the total area of Nepal and over eighty percent of its Himalayan region. National parks—which are governed by top-down policies enforced through militarized infrastructures—have become a crucial avenue and site for the Nepali state to expand its authority and territorialize its peripheral spaces. But such state-forming effects of the park are obscured by the stated goals of biodiversity conservation which are often implemented through participatory conservation policies that claim to promote local participation and development. Through a case study of Shey Phoksundo National Park and the contested governance of caterpillar fungus in Dolpo, Northwest Nepal, this paper examines the role of participatory conservation in state-making, territorialization, and the dispossession of Indigenous peoples in the Himalayan borderlands. After a brief background on the relationship between Dolpopa and the Nepali state, I introduce state-making, territorialization, and dispossession as corollary processes that define the experiences of conservation for Dolpopa. I conceptualize state-making and territorialization as intertwined state efforts and strategies to systematize local spatial practices and reorder socio-natural relations in ways that justify state authority and establish state territory in Dolpopa spaces. I approach dispossession as an ongoing, relational process of domination and removal, particularly of Dolpopa's ability to access and govern their collective land including caterpillar fungus. In so doing, I neither reify the state as a monolith nor assume dispossession to be totalizing. Rather, I show how "the state" is constituted in moments by a range of actors, institutions, and processes; as well as how Dolpopa contest dispossession by asserting their claims to collective land both within and beyond state structures. [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]

Copyright of Journal of Politics in Latin America is the property of Sage Publications Inc. 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.)

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]

Photovoice is an emerging qualitative research method used to engage community members in research that highlights their lived experiences and initiate change. Photovoice offers potential benefits to research conducted by and with Indigenous communities through privileging Indigenous knowledge and perspectives. There is a lack of synthesized evidence about the usage, benefits, and challenges of conducting Photovoice research by and with Indigenous communities, which this systematic methods review aims to address. We specifically focus on Indigenous young people in Canada, Australia, Aotearoa New Zealand, and the United States. Five databases were searched systematically for articles including keywords for 'Indigenous' and 'Photovoice'. Empirical studies and methods papers reporting the use of Photovoice with majority cohorts of young Indigenous participants were included. Relevant data were extracted and Photovoice methods analysed using an integrative approach. Database searches yielded 1402 articles, with 109 reviewed in full and 41 included in the review. These articles represented 37 unique studies, with most from Canada (n = 17), and the United States (n = 14). Our analysis revealed great variability in how Photovoice has been applied across studies with Indigenous young people. However, some notable commonalities include recruitment of participants via community networks, and participant involvement in data collection and analysis. The potential benefits associated with using Photovoice with Indigenous young people included: fostering participant autonomy and authority; photography being familiar and fun; the visual medium being culturally appropriate for Indigenous peoples; and the method being effective for engaging the whole community. Challenges associated with Photovoice included: engagement difficulties between researchers and participants; issues with photography; and ethical complexities. These findings suggest that Photovoice is an appropriate and largely effective method to engage young Indigenous people in research. However, there are logistical and ethical issues associated with the method that require careful consideration. [ABSTRACT FROM AUTHOR]

States have long used protected areas to consolidate control over Indigenous Peoples' territories, undermining community-based governance and access to resources. Despite this history, Indigenous Peoples around the world are increasingly designating their own protected areas to defend ancestral territories and assert self-determination. This paper examines Indigenous conservation politics in the Salween Peace Park in Kawthoolei, an autonomous territory of the Karen (Sino-Tibetan language-speaking peoples living primarily in Burma and along the Thai-Burma border). Local villagers and the Karen National Union envision the park as a grassroots initiative for peace in an area that has suffered decades of armed conflict between the Burmese military and the Karen movement for self-determination. Using the Salween Peace Park as a case study, we engage Indigenous scholarship on politics of recognition, resurgence, and refusal. We explore intersections and tensions between these political strategies, highlighting ways that Indigenous protected areas mobilize different forms of power to advance self-determination. [ABSTRACT FROM AUTHOR]

This paper offers a theoretical model to analyse an example of Indigenous media through an Indigenous lens and discusses its potential to increase audiences in other alternative media. Adapted from New Zealand Māori filmmaker and philosopher Barry Barclay's idea of the 'fourth cinema' and a metaphorical 'communications marae', 1 the model has been applied to New Zealand's Indigenous broadcaster, Māori Television. This article discusses the model and suggests that the 'communications marae' has the potential to be used by non-mainstream media providers to, not only address their own audiences, but also to enrol wider communities in alternative perspectives to the 'mainstream'. Research has demonstrated how Indigenous broadcasting can serve its own audience while also attracting wider, non-Indigenous audiences. However, this paper's focus is a case study of migrants engaging with Māori Television because it is migrants who frequently operate outside of established power relationships and represent an often unrecognised niche audience segment in mainstream media. The model demonstrates the potential pedagogical role of the broadcaster and how its content can make a positive difference to migrants' lives and attitudes towards Indigenous people through its ability to counter the, often negative, representations of Indigeneity in mainstream media. Outside of Māori Television, migrants have limited access to an Indigenous perspective on the nation's issues and concerns, which calls into question both democracy and migrants' ability to engage in civic society. Migrants need information to negotiate and weigh up important tensions and polarities, to understand multiple perspectives inherent to democratic living and to evaluate issues of social justice and to solve problems based on the principles of equity. Indigenous media, as in all alternative media, has a role to play in questioning or challenging accepted thinking and to present counter hegemonic discourses to all citizens in participatory democratic societies. [ABSTRACT FROM AUTHOR]

The efficacy of indigenous knowledge and local participation has been argued to be some of the pathways to curbing the present indigenous community development impasse. Employing an in-depth qualitative research approach, 32 traditional and community development leaders as well as local government officials were interviewed to ascertain local the present community development paradigms and proposed future pathways. Drawing from local insights and a range of scholarly perspectives this paper assessed how meaningful indigenous knowledge systems and indigenous people can actively engage and sustain community-driven development programmes. Utilizing a process analysis, the paper, established that there is a disconnect between indigenous community knowledge systems, values, norms and other cultural realities and contemporary participatory community development approaches. It further illustrates, the absence of local participation in community development and proposed a framework for the integration of indigenous knowledge systems, institutions and other cultural realities in community-based development programmes to ensure development sustainability. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Planning Education & Research is the property of Sage Publications Inc. 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.)

Violence is an ongoing concern for many people who live and work in correctional settings and yet relatively little is known about the effects of institutional violence prevention efforts. This paper reports the findings of a scoping review of recent research relevant to understanding the influence of one factor, contact with family, that potentially influences institutional violence in countries such as Aotearoa New Zealand where Indigenous peoples are over-represented in prison settings. A total of 15 different studies were identified that provided consistent evidence of an association between family contact and prison violence. The implications of this work for the development of evidence-based prison violence prevention strategies are discussed. [ABSTRACT FROM AUTHOR]

Proverbs are an important feature of any language worldwide. In Africa, for instance, people in their everyday conversations use proverbs to add special effects and flavour. However, the inclusion of proverbs in speech goes beyond mere decoration. As a repository of African knowledge and culture, proverbs serve as a medium for educating present and future generations about society's cultural values, beliefs, and ethics. In this powerful role, proverbs may have significant effects on speakers and their listeners. While these effects may be positive, in terms of their references to certain groups of people, proverbs may have telling effects. In this paper, we examined samples of Ghanaian Akan proverbs on mental and physical disabilities and their meanings, using critical discourse analysis and guided by labeling theory. We conclude that Akan proverbs predominantly label people with disabilities negatively, thereby leading to their stigmatization, marginalization, and exclusion. We recommend using proverbs with negative connotations for people with disabilities as a tool to educate society on how not to treat people with disabilities. [ABSTRACT FROM AUTHOR]

In just a few years motorcycles had become an irreplaceable object for the daily life of Indigenous people in the Gran Chaco region. In spite of their pervasiveness, there are still many aspects to this current dissemination that remain to be unraveled. This paper explores the ways in which motorcycles have been incorporated into Indigenous material culture and the ways they are reshaping Indigenous perceptions and relations with the local environment. Starting from the machines and their uses is a way to not confine Indigenous people to a position as victims of modernity, but rather to recognize their proactive role in the ongoing reproduction and transformation of their cultural world. For this purpose, I take the example of the Wichí fishery to see how this cultural practice is changing as fishermen adopt motorcycles as means of transport. I investigate this practice and its transformations based on ethnographic fieldworks carried out with several communities settled on the banks of the Pilcomayo River, as well as readings of the ethnological literature which contains detailed descriptions of this practice. By tracing its past and ongoing transformations, I show how the hold and spatial organization of Wichí fishery has evolved as motorcycles spread to the whole Pilcomayo area. Their adoption redefines fishermen perceptions and relations with the surrounding environment, which is now understood from a new mechanized and motorized perspective of capitalization and exploitation. Indeed, while motorcycles allow them to integrate into the market, they further promote market penetration on Indigenous lands. At the same time, I demonstrate how motorcycles allow fishermen to overcome the inconveniences of an intractable river and new infrastructures that hinder fishing practices, as well as to bypass the attempts to privatize the riverbanks. In a way, the fishermen are more resilient to these sudden changes thanks to motorcycles. [ABSTRACT FROM AUTHOR]

Latin America is highly vulnerable to climate change. From a justice-centred approach, its communities have been using human and constitutional rights as a strategy to combat environmental degradation and protect ecosystems in climate litigation. Thus, the paper analyses the ecological dimension of human rights arising from the Latin American climate litigation by selecting disputes that link human rights and the protection of a specific ecosystem, which enables catching both the right to a healthy environment and the rights of nature. As for the results, the national courts interpret human rights from the notion of a socio-ecological system, emphasising a rights-duties approach based on social justice. The territory becomes a non-static space, there is a long-term temporal scale of rights, and the lawsuits elaborate on the interests of future generations. The rights of nature acknowledge a more-than-human world and argue that nature's legal titularity complements human rights, and both agendas meet at the intersection with the safe climate system. Although climate change appears as a secondary concern, applicants use the climate crisis as a crosscutting element aimed at ecosystems' protection and its impact on human rights. In conclusion, these disputes are ecological legal experiences that extensively redefine human rights law from the meeting between the system of rights and the cultural context of groups historically excluded from the spaces of power. Human rights receive a new axiological content reoriented from the realities of peripheral territories and previously invisible ecological backgrounds through the dynamic interaction with plural subjects that become drivers of transformations. [ABSTRACT FROM AUTHOR]

In this 2022 Janet E. Helms Award for Mentoring and Scholarship keynote, I discuss the importance of understanding how our built-environment and our physical spaces and structures are intertwined with my conceptualization of systemic racism. I describe the problems with how we study racism, systemic racism, and context, and the limitations of how we have adapted traditional psychotherapy theories. In this paper, I propose an examination of structural racism and the ways in which white spaces, white property, and white time work to displace, dispossess, and dislocate Black and other non-Black people of Color. This constant racism within white spaces allows us to understand what may be creating the psychological and physiological stresses many people of Color experience. In better understanding systemic racism, I hope we can focus our critical scholarship on centralizing the humanity of Black, Indigenous, Latinx, Asian, and other people of Color. [ABSTRACT FROM AUTHOR]

Aboriginal women globally face extreme risk of violence and their exposure to domestic and family violence (DFV) and state sanctioned violence is increasing. Attention to the impact on Aboriginal mothering is lacking and is underpinned by issues of social justice. This study employs Critical Interpretive Synthesis to examine the evidence on Aboriginal mothering through DFV. Serrant-Green's Silences Framework was used to structure the critique, understand its problematics and generate an argument to counter the evidential silence. From 6,117 search results, ten publications were reviewed, only four of which substantially addressed Aboriginal mothering in the context of family and domestic violence; a conspicuous absence from the literature about Aboriginal women, children, and mothering. Studies addressing Aboriginal women's experience of DFV did not credit the issue of mothering. Equally, studies that did address mothering through violence were generally not inclusive of Aboriginal women. Silence, therefore, sits at the nexus of DFV, Aboriginal women, and mothering. While violence against Aboriginal women is acknowledged as a social ill, inattention to mothering in research represents a disregard for Aboriginal women's mothering identities and roles. Aboriginal women's voice and citizenship are critical to addressing this issue. [ABSTRACT FROM AUTHOR]

This article critically examines the work undertaken by Global North volunteers in Global South sport-for-development programmes. Whilst existing studies acknowledge the centrality of Northern volunteers to the delivery of sport-for-development programmes in the Global South, there are few detailed explorations of how volunteers approach working in diverse cultural contexts and their impact on local communities. Drawing on an ethnographic methodology and post-colonial theory, the article reflects on the first author's experiences as an AusAID funded volunteer working as a cricket development officer in the Solomon Islands. In addition to the first author's fieldnotes and critical reflections, the article draws on interviews conducted with indigenous and expatriate stakeholders involved in the sport-for-development programme. The findings demonstrate the complexities of Global North volunteers' engagement with sport-for-development. The use of post-colonial theory illustrates the ways in which Global North volunteers can perpetuate neo-colonial initiatives and systems of working that are imposed on Global South communities. The study suggests that volunteers can be very aware of their position but can feel helpless in challenging external agencies to promote more culturally sensitive and localised approaches to development work. Furthermore, the paper indicates the complications of developing localised initiatives, indicating how external agencies, through the Global North volunteer, used indigenous people to create the impression that programmes are locally driven. The paper concludes by examining the ways in which indigenous communities resisted the imposition of a sport-for-development initiative that did not meet their needs. [ABSTRACT FROM AUTHOR]

This paper explores the role of African worldviews in biodiversity conservation and sustainable development. African worldviews recognise the interdependence and interconnectedness of human beings, animals, plants and the natural world. Although it is not always the case that what one does depends on what one thinks and believes, indigenous African people’s ideas and beliefs about the human–nature relationship have influenced what they have done in and to nature. In African worldviews, the present generation has moral obligations to the ancestors and future generations. It ought to preserve the environment, which is rich in biodiversity, for posterity. This paper insists that it is extremely urgent that every effort be made to document the knowledge of peasant farmers and indigenous people in general. This paper further stresses that indigenous environmental knowledge makes a big difference to sustaining diverse environments, and it is imperative to preserve such knowledge before it dies out. [ABSTRACT FROM AUTHOR]

Indigenous and Local Knowledge (ILK) is intrinsically connected to knowledge holders' worldviews and relationships to their environments. Mainstream rights-based approaches do not recognize this interconnection and are hence limited at protecting the integrity of ILK. This paper presents two cases in Colombia in which, by recognizing community-environment interconnections, the biocultural diversity framework advanced the protection of communities' ILK. The first case draws on court findings that recognized Indigenous and Afro-descendant peoples' biocultural rights and granted legal personhood to the Atrato River—a pioneering ruling in the American hemisphere. The second case involved participatory fieldwork with the Embera peoples in designing a biocultural community protocol, reinforcing their relationship with the forest and protecting their biocultural heritage. The two cases illustrate that the biocultural diversity framework is inclusive of Indigenous and local communities' worldviews and is hence an essential tool for the development of culturally appropriate protective mechanisms for ILK. [ABSTRACT FROM AUTHOR]

It is undeniable that the global environmental crisis disproportionally affects individuals and communities, particularly Indigenous communities are among those most deeply affected. The history of Chittagong Hill Tracts Bangladesh colonialism is a history of the dispossession of Indigenous peoples of the lands that they and their ancestors have inhabited and cared for and of the imposition on them of destructive "development" policies. This paper addresses the ongoing environmental heritage conflict between the Laitu Khyeng Indigenous community's traditional environmental management practices and state development projects in Chittagong Hill Tract. Drawing from a relational research methodology, this study shows how the nation-state controls Indigenous land, water, and management practices through multinational agencies. This paper asks, "In CHT, why must Indigenous cultural heritage be connected to the past, present, and future to invoke state legal protection?" and "How can we move toward a more rights-based approach to heritage management?" [ABSTRACT FROM AUTHOR]

This paper offers an ethnographic life history account of a Bunun hunter, Tama Biung Istanda, from Laipunuk, Taiwan, based on academic research and fieldwork. Audio-visual tapes recorded by the author in Taitung County, Taiwan, were reviewed and translated alongside extant Chinese, Japanese and English sources. The study constructs a remembered life into readable coherent sequences on behalf of an indigenous peoples, many of whom now seek international recognition as part of their struggle for essential entitlements such as land rights, access to traditional hunting grounds, and other natural, legal, and cultural resources. The testimony of Tama Biung Istanda, translated into English and summarised here for future generations, provides a compelling new source of data on the Bunun heritage that can help to assist knowledge for the local and scholarly community and cultural resource management practices. [ABSTRACT FROM AUTHOR]

This paper contributes to global debates on environmental governance by drawing on recent ontological scholarship to ask: What would it mean to ontologically engage the concept of environmental governance? By examining the ontological underpinnings of three environmental governance domains (land, water, biodiversity), we find that dominant contemporary environmental governance concepts and policy instruments are grounded in a modernist ontology which actively shapes the world, making certain aspects and relationships visible while invisibilizing others. We then survey ethnographic and other literature to highlight how such categories and their relations have been conceived otherwise and the implications of breaking out of a modernist ontology for environmental governance. Lastly, we argue that answering our opening question requires confronting the coloniality woven into the environmental governance project and consider how to instead embrace ontological pluralism in practice. In particular, we examine what taking seriously the right to self-determination enshrined in the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) could mean for acknowledging Indigenous ontologies as systems of governance in their own right; what challenges and opportunities exist for recognizing and translating ontologies across socio-legal regimes; and how embracing the dynamism and hybridity of ontologies might complicate or advance struggles for material and cognitive justice. [ABSTRACT FROM AUTHOR]

This paper examines truth and reconciliation processes in stable, democratic societies. Its focus is on the work of the Truth and Reconciliation Commission of Canada, which assumed that historical knowledge can lead directly to new understanding and then to reconciliation, a social change involving improved relations between Aboriginal and other peoples. The paper argues that institutions such as the Truth and Reconciliation Commission of Canada – here called discursive institutions – require more careful explanations of how discourse might be related to change. Discursive institutions mobilize prior orientations and existing social, cultural and institutional levers for change; they do not create new mechanisms for doing so. [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]

Objective: The aim of this paper is to evaluate the effectiveness of ongoing physical health monitoring for Indigenous Australians with mental health issues in the Kimberley region of Western Australia.Method: This longitudinal, within-groups investigation assessed physical health parameters such as blood pressure and blood glucose levels at baseline and at 18 months for the same cohort. No standardised intervention was in place, but action was taken if results were found to be abnormal.Results: Most measures of physical health remained stable, with mean lipid and fasting glucose levels remaining abnormal over the entire assessment period. Systolic blood pressure showed a significant improvement.Conclusions: More needs to be done to improve the physical health of Indigenous mental health patients - culturally appropriate and secure interventions incorporating holistic models of care are needed. [ABSTRACT FROM AUTHOR]

This paper explores a colonial controversy: the imposition of state rules to limit salmon fishing in a Scandinavian subarctic river. These rules reflect biological fish population models intended to preserve salmon populations, but this river has also been fished for centuries by indigenous Sámi people who have their own different practices and knowledges of the river and salmon. In theory, the Norwegian state recognizes traditional ecological knowledge and includes this in its biological assessments, but in practice this does not happen, so Sámi fishing practices and the realities that they enact are disappearing. This paper explores how to conceptualize colonial differences in knowing. Drawing on recent anthropology, it asks how (scientific) "settler" and (Sámi) "nomadic" enact worlds and their realities, suggesting that, unlike the latter, the former create a single reality intolerant of alternatives. The focus is thus on a "politics of how" and the ways in which colonial realities and knowledges might intersect less destructively. [ABSTRACT FROM AUTHOR]

This paper explores connections between spirituality and creativity in indigenous communities, and their link to spiritual intelligence. Some spiritual and creative characteristics of Brazilian indigenous peoples are described, as well as their legacy to Brazilian culture and creative giftedness. The paper concludes that Brazilian people have inherited a rich imagination, permeable culture, and many animist elements from the indigenous societies, which are factors that contribute to creative expression and the blossoming of spiritual intelligence. [ABSTRACT FROM AUTHOR]

In the Amazonian literature, the scarcity of numerical terms and lack of interest in counting, which characterize diverse indigenous peoples in the region, are usually associated with linguistic issues or cultural limitations. My purpose in this paper is to take a different approach and relate the enumeration processes of one of these peoples, the Wari', to their conception of beings as intrinsically transformative, which affects the determination of quantities and the stability of sets. [ABSTRACT FROM AUTHOR]

The approach to standardized services in Norwegian mental health care is tailored to the needs of the majority population, focusing on diagnoses and overshadows an approach that understands, values and emphasizes Sámi storytelling and everyday life. This study aims to contribute knowledge regarding the promotion of user involvement in mental health care from the perspectives of Sámi mental health care users. A narrative approach offers an opportunity to unravel an indigenous approach to mental health care and user involvement. People organize their storytelling according to culturally available narratives. This paper focuses on 9 Sámi men's and women's stories related to user involvement in mental health care services. Through a thematic analysis of personal stories, we emphasize how the participants make sense of their needs as patients in a culturally adapted mental health context and their experiences living in Sámi core areas. The following four themes are identified as prerequisites for user involvement in services: (1) the expectation of raising children to be independent, (2) the importance of accepting and recognizing the Sámi identity, (3) the need to live in close relations with nature and family, and 4) the right to be in the Sámi mode. Based on the results of our analysis, we find that user involvement among Sámi mental health care users is related to important Sámi values and norms within the culture and that treatment without these important values ​​could adversely affect user involvement in mental health services. [ABSTRACT FROM AUTHOR]

This paper explores how Indigenous-centred methodologies are crucial to the design and conduct of research projects that seek to have meaningful outcomes for Indigenous women and communities. We draw on experiential observations of an advisory group led by Indigenous experts that was part of the Social and Cultural Resilience and Emotional wellbeing of Aboriginal Mothers in prison (SCREAM) research project. From their experience we identify lessons for how Indigenous expertise can be utilized to promote mutually respectful relationships among Indigenous and non-Indigenous researchers, organizations and agencies. We found that the formation of an Indigenous-led advisory group from a project's inception is a powerful vehicle for informing its purposes, method and dissemination of findings back to Indigenous participants and communities. Our approach has produced a set of data on Indigenous women prisoners that prioritizes, rather than pathologizes, Indigenous standpoints, and recognizes the complex effects of colonization for these women. This paper seeks to convey the research process to inform future research that engages Indigenous participants. [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]

This article introduces the concept of 'strategic identity' as a bridge between the indigenous peoples' struggle for self-determination and their search for solidarity in the context of globalization, with a focus on the Lumads, or indigenous peoples in southern Philippines. The paper begins with an encounter with a global actor affecting a local community. We realize the impact of powerful, well-networked forces that challenge even the operation of the state. Without trivializing the threats associated with this model of globalization, we also insist that a realistic and hopeful approach may emerge if we acknowledge the many 'selves' in the indigenous peoples' self-determination. At the heart of this proposal is a matrix that unpacks the complex ways that local, national, sectoral, and global actors can engage in conflict or solidarity with these strategic identity assertions. Solidarity work, then, becomes diversified and strategized in response to the evolving multiple indigenous identities that modernity paradoxically both endangers and engenders. [ABSTRACT FROM AUTHOR]