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The current Special Issue focuses on the Indigenous and Native American perspectives on mental health and well-being. This introduction highlights the need to explore how psychological health is conceptualized and operationalized among this population and the ways in which their mental health needs can be better met. The article also provides a brief review of each of the articles in the Special Issue. [ABSTRACT FROM AUTHOR]

Background: Many Aboriginal and/or Torres Strait Islander peoples are exposed to risk factors for cognitive impairment. However, culturally appropriate methods for identifying potential cognitive impairment are lacking. This paper reports on the development of a screen and interview protocol designed to flag possible cognitive impairments and psychosocial disability in Aboriginal and/or Torres Strait Islander adults over the age of 16 years. Methods: The Guddi Way screen includes items relating to cognition and mental functions across multiple cognitive domains. The screen is straightforward, brief, and able to be administered by non-clinicians with training. Results: Early results suggest the Guddi Way screen is reliable and culturally acceptable, and correctly flags cognitive dysfunction among Aboriginal and/or Torres Strait Islander adults. Conclusions: The screen shows promise as a culturally appropriate and culturally developed method to identify the possibility of cognitive impairments and psychosocial disability in Aboriginal and/or Torres Strait Islander adults. A flag on the Guddi Way screen indicates the need for referral to an experienced neuropsychologist or neuropsychiatrist for further assessment and can also assist in guiding support services. Despite the high risk of cognitive impairment in Aboriginal and/or Torres Strait Islander peoples, culturally sensitive and culturally appropriate methods for identifying cognitive problems are lacking. This paper reports on the development of the Guddi Way screen, which was designed to bridge this gap, and provide an appropriate cognitive screen and interview protocol that can be administered by laypersons with training. This is an important development for human services organisations who support Aboriginal and/or Torres Strait Islander clients. [ABSTRACT FROM AUTHOR]

Abstract Introduction The COVID-19 pandemic period (2020 to 2022) challenged and overstretched the capacity of primary health care services to deliver health care globally. The sector faced a highly uncertain and dynamic period that encompassed anticipation of a new, unknown, lethal and highly transmissible infection, the introduction of various travel restrictions, health workforce shortages, new government funding announcements and various policies to restrict the spread of the COVID-19 virus, then vaccination and treatments. This qualitative study aims to document and explore how the pandemic affected primary health care utilisation and delivery in remote and regional Aboriginal and Torres Strait Islander communities. Methods Semi-structured interviews were conducted with staff working in 11 Aboriginal Community-Controlled Health Services (ACCHSs) in outer regional, remote and very remote Australia. Interviews were transcribed, inductively coded and thematically analysed. Results 248 staff working in outer regional, remote and very remote primary health care clinics were interviewed between February 2020 and June 2021. Participants reported a decline in numbers of primary health care presentations in most communities during the initial COVID-19 lock down period. The reasons for the decline were attributed to community members apprehension to go to the clinics, change in work priorities of primary health care staff (e.g. more emphasis on preventing the virus entering the communities and stopping the spread) and limited outreach programs. Staff forecasted a future spike in acute presentations of various chronic diseases leading to increased medical retrieval requirements from remote communities to hospital. Information dissemination during the pre-vaccine roll-out stage was perceived to be well received by community members, while vaccine roll-out stage information was challenged by misinformation circulated through social media. Conclusions The ability of ACCHSs to be able to adapt service delivery in response to the changing COVID-19 strategies and policies are highlighted in this study. The study signifies the need to adequately fund ACCHSs with staff, resources, space and appropriate information to enable them to connect with their communities and continue their work especially in an era where the additional challenges created by pandemics are likely to become more frequent. While the PHC seeking behaviour of community members during the COVID-19 period were aligned to the trends observed across the world, some of the reasons underlying the trends were unique to outer regional, remote and very remote populations. Policy makers will need to give due consideration to the potential effects of newly developed policies on ACCHSs operating in remote and regional contexts that already battle under resourcing issues and high numbers of chronically ill populations.

Introduction: The COVID-19 pandemic period (2020 to 2022) challenged and overstretched the capacity of primary health care services to deliver health care globally. The sector faced a highly uncertain and dynamic period that encompassed anticipation of a new, unknown, lethal and highly transmissible infection, the introduction of various travel restrictions, health workforce shortages, new government funding announcements and various policies to restrict the spread of the COVID-19 virus, then vaccination and treatments. This qualitative study aims to document and explore how the pandemic affected primary health care utilisation and delivery in remote and regional Aboriginal and Torres Strait Islander communities. Methods: Semi-structured interviews were conducted with staff working in 11 Aboriginal Community-Controlled Health Services (ACCHSs) in outer regional, remote and very remote Australia. Interviews were transcribed, inductively coded and thematically analysed. Results: 248 staff working in outer regional, remote and very remote primary health care clinics were interviewed between February 2020 and June 2021. Participants reported a decline in numbers of primary health care presentations in most communities during the initial COVID-19 lock down period. The reasons for the decline were attributed to community members apprehension to go to the clinics, change in work priorities of primary health care staff (e.g. more emphasis on preventing the virus entering the communities and stopping the spread) and limited outreach programs. Staff forecasted a future spike in acute presentations of various chronic diseases leading to increased medical retrieval requirements from remote communities to hospital. Information dissemination during the pre-vaccine roll-out stage was perceived to be well received by community members, while vaccine roll-out stage information was challenged by misinformation circulated through social media. Conclusions: The ability of ACCHSs to be able to adapt service delivery in response to the changing COVID-19 strategies and policies are highlighted in this study. The study signifies the need to adequately fund ACCHSs with staff, resources, space and appropriate information to enable them to connect with their communities and continue their work especially in an era where the additional challenges created by pandemics are likely to become more frequent. While the PHC seeking behaviour of community members during the COVID-19 period were aligned to the trends observed across the world, some of the reasons underlying the trends were unique to outer regional, remote and very remote populations. Policy makers will need to give due consideration to the potential effects of newly developed policies on ACCHSs operating in remote and regional contexts that already battle under resourcing issues and high numbers of chronically ill populations. [ABSTRACT FROM AUTHOR]

The health inequities experienced by Aboriginal and Torres Strait Islander peoples, rooted in the historical and ongoing negative impacts of colonisation and disrupted traditional lifestyles, sees higher rates of illness and hospitalisations, increased morbidity and higher premature death rates than other Australians. Nurses represent the majority of Australia’s health workforce and nursing students must have knowledge to provide culturally safe care to Australia’s Aboriginal and Torres Strait Islander peoples. An Aboriginal and Torres Strait Islander Peoples’ Health and Wellbeing unit was developed and introduced into an undergraduate nursing curriculum. This project aimed to determine the effectiveness of the unit content in changing the attitude of nursing students towards care of First Nations peoples. A quasi-experimental design was used and included all undergraduate nursing students commencing this unit in 2020 at one university in Western Australia. Students completed a validated questionnaire prior to engaging with unit learning materials and again at completion of the unit. Complete paired data was available for 339 participants. Results demonstrated statistically significant change in attitude following completion of the unit. Embedding targeted education concerning Aboriginal and Torres Strait Islander peoples’ health and wellbeing positively influences attitudes in caring for this population of patients.

Abstract Background Type 2 diabetes mellitus (T2DM) is highly prevalent within the Indigenous Australian community. Novel glucose monitoring technology offers an accurate approach to glycaemic management, providing real-time information on glucose levels and trends. The acceptability and feasibilility of this technology in Indigenous Australians with T2DM has not been investigated. Objective This feasibility phenomenological study aims to understand the experiences of Indigenous Australians with T2DM using flash glucose monitoring (FGM). Methods Indigenous Australians with T2DM receiving injectable therapy (n = 8) who used FGM (Abbott Freestyle Libre) for 6-months, as part of a clinical trial, participated in semi-structured interviews. Thematic analysis of the interviews was performed using NVivo12 Plus qualitative data analysis software (QSR International). Results Six major themes emerged: 1) FGM was highly acceptable to the individual; 2) FGM’s convenience was its biggest benefit; 3) data from FGM was a tool to modify lifestyle choices; 4) FGM needed to be complemented with health professional support; 5) FGM can be a tool to engage communities in diabetes management; and 6) cost of the device is a barrier to future use. Conclusions Indigenous Australians with T2DM had positive experiences with FGM. This study highlights future steps to ensure likelihood of FGM is acceptable and effective within the wider Indigenous Australian community.

Copyright of Urban History Review / Revue d'Histoire Urbaine is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract Background The COVID-19 pandemic increased the use of telehealth consultations by telephone and video around the world. While telehealth can improve access to primary health care, there are significant gaps in our understanding about how, when and to what extent telehealth should be used. This paper explores the perspectives of health care staff on the key elements relating to the effective use of telehealth for patients living in remote Australia. Methods Between February 2020 and October 2021, interviews and discussion groups were conducted with 248 clinic staff from 20 different remote communities across northern Australia. Interview coding followed an inductive approach. Thematic analysis was used to group codes into common themes. Results Reduced need to travel for telehealth consultations was perceived to benefit both health providers and patients. Telehealth functioned best when there was a pre-established relationship between the patient and the health care provider and with patients who had good knowledge of their personal health, spoke English and had access to and familiarity with digital technology. On the other hand, telehealth was thought to be resource intensive, increasing remote clinic staff workload as most patients needed clinic staff to facilitate the telehealth session and complete background administrative work to support the consultation and an interpreter for translation services. Clinic staff universally emphasised that telehealth is a useful supplementary tool, and not a stand-alone service model replacing face-to-face interactions. Conclusion Telehealth has the potential to improve access to healthcare in remote areas if complemented with adequate face-to-face services. Careful workforce planning is required while introducing telehealth into clinics that already face high staff shortages. Digital infrastructure with reliable internet connections with sufficient speed and latency need to be available at affordable prices in remote communities to make full use of telehealth consultations. Training and employment of local Aboriginal staff as digital navigators could ensure a culturally safe clinical environment for telehealth consultations and promote the effective use of telehealth services among community members.

The rights of indigenous peoples have been recognized in international law, predominantly under the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). Nevertheless, the recognition of such rights at the domestic level varies according to the laws and practices of each country. Accordingly, the main objective of this article is to comparatively analyze the legal recognition of the rights of the indigenous peoples between Orang Asli in Peninsular Malaysia, Indigenous Cultural Communities/Indigenous Peoples (ICC/IP) in the Philippines and the Maori in New Zealand. This article adopts a socio-legal methodology and analyzes the data qualitatively. This article finds that the position of recognition of the rights of indigenous people in New Zealand and the Philippines is better than the recognition of the rights of Aboriginal peoples in Peninsular Malaysia. Thus, the current study proposes an improvement in terms of legislation to recognize the rights of Aboriginal peoples, such as the amendments to the APA and empower the role of JAKOA. In conclusion, this article can significantly contribute to the sustainable development of the Orang Asli. [ABSTRACT FROM AUTHOR]

The tendency of Indigenous people to direct their frustration and anger, due to oppression, toward members of their own group is known as lateral violence. While settler-colonization is often attributed as the main cause of lateral violence, research has not examined what specific aspects lead to lateral violence in Aboriginal communities. In a qualitative study, using yarning and thematic analysis, 17 Aboriginal Australians (53% male, 47% female) ranging in age from 18 to over 60, discussed what they believed to be the causes of lateral violence. Knowledge holders identified historical and contemporary causes and perpetuating factors of lateral violence, all of which were related to settler-colonialism. These causes included living in a colonial society, native title, access and competition for limited resources, the process of obtaining confirmation of Aboriginality certificate, identity issues and internalized racism, past traumas, and returning back to traditional lands. Settler-colonialism is a structure through which lateral violence was, and is, allowed to flourish. Challenges to the settler-colonial system need to be made to effectively combat lateral violence. [ABSTRACT FROM AUTHOR]

Introduction: Several workforce development strategies have been developed to improve practice in Indigenous health and education settings. These programs are often not implemented well, and as a result, they don't have the intended effect on Indigenous health and education outcomes. Building capability of the health and education workforces is critical to improving health and education outcomes for Indigenous Peoples. Interventions that foster communities of practice are effective at influencing practice in various sectors, however no systematic reviews have investigated the impact of communities of practice in Indigenous health or education settings. Methods: This systematic review investigates the role of communities of practice in supporting existing workforce development strategies in Indigenous health and education settings. Seven databases were searched in 2019 and again in 2020. Data synthesis was through thematic analysis. Results: Eleven qualitative studies were included. Most community of practice interventions were situated in education settings. Interventions that foster community of practice can successfully include both Indigenous and non-Indigenous health and education professionals, allowing them to share personal stories, knowledge and resources and engage in personal and group reflection. This supports them to develop culturally responsive health and education tools, assessments and strategies and, therefore, may play a role in improving Indigenous health and education outcomes. Conclusion: Participation in communities of practice coupled with increased training and teaching about Indigenous culture may play a role in improving practice of Indigenous health and education professionals. Further research is required to determine what impact this has on Indigenous Peoples. [ABSTRACT FROM AUTHOR]

Background: The COVID-19 pandemic increased the use of telehealth consultations by telephone and video around the world. While telehealth can improve access to primary health care, there are significant gaps in our understanding about how, when and to what extent telehealth should be used. This paper explores the perspectives of health care staff on the key elements relating to the effective use of telehealth for patients living in remote Australia. Methods: Between February 2020 and October 2021, interviews and discussion groups were conducted with 248 clinic staff from 20 different remote communities across northern Australia. Interview coding followed an inductive approach. Thematic analysis was used to group codes into common themes. Results: Reduced need to travel for telehealth consultations was perceived to benefit both health providers and patients. Telehealth functioned best when there was a pre-established relationship between the patient and the health care provider and with patients who had good knowledge of their personal health, spoke English and had access to and familiarity with digital technology. On the other hand, telehealth was thought to be resource intensive, increasing remote clinic staff workload as most patients needed clinic staff to facilitate the telehealth session and complete background administrative work to support the consultation and an interpreter for translation services. Clinic staff universally emphasised that telehealth is a useful supplementary tool, and not a stand-alone service model replacing face-to-face interactions. Conclusion: Telehealth has the potential to improve access to healthcare in remote areas if complemented with adequate face-to-face services. Careful workforce planning is required while introducing telehealth into clinics that already face high staff shortages. Digital infrastructure with reliable internet connections with sufficient speed and latency need to be available at affordable prices in remote communities to make full use of telehealth consultations. Training and employment of local Aboriginal staff as digital navigators could ensure a culturally safe clinical environment for telehealth consultations and promote the effective use of telehealth services among community members. [ABSTRACT FROM AUTHOR]

There has been little research into what enables culturally safe collaboration between Aboriginal services and statutory child protection organisations, particularly when family violence is a concern. This article reports on a qualitative study that analysed working group data from practice between KWY Family Safety Services and the Department for Child Protection, South Australia, who came together to build culturally safe collaboration when working with Aboriginal families. The study found that when methods are put into place to deliberately make visible the power dynamics within this context, space for the development of meaningful collaboration with Aboriginal services become possible. However, open and regular communication to raise and work through issues of power as they arose was continually needed to ensure both agencies had the same information and decision making was shared. The implication for practice is that openness to work differently by statutory child protection was reinforced through respect for Aboriginal practice and strengths. IMPLICATIONS Collaboration between Aboriginal services and child protection organisations can be complex and challenging, especially due to the historical and continued discrimination experienced by Aboriginal people. Culturally safe collaboration is enabled through building sustainable relationships; shared understandings and accountability between agencies; redressing of unequal relationships, structures, and outcomes; and respect for Aboriginal ways of working. [ABSTRACT FROM AUTHOR]

Introduction: There have been no published studies reporting health utilities among Aboriginal people attending residential rehabilitation for substance use treatment. This study aims to examine health utilities for Aboriginal people in residential rehabilitation and investigate the association between health utilities and length of stay. Methods: EuroQol‐5 Dimension 5‐level (EQ‐5D‐5L) raw data collected from three residential rehabilitation services in New South Wales, Australia was transferred into a quality‐adjusted health index using EQ‐5D‐5L Crosswalk Index Value Calculator. Clients were categorised into two groups based on their length of stay in treatment: ≤60 days or more than 60 days. Among people who stay longer than 60 days, we also examined health utilities by exit status (yes/no). Bootstrapping was used to examine the difference in improvement in health utilities from baseline to the latest assessment in both groups. Results: Our study included 91 clients (mean age 32 years old SD: 9). Mean health utility at baseline was 0.76 (SD 0.25) and at the latest assessment was 0.88 (SD 0.16). For clients staying 60 days, the incremental health utility was 0.13 (95% confidence interval [CI] 0.06–0.20; p < 0.01). For clients staying less than or equal to 60 days, the incremental health utility was 0.12 (95% CI 0.00–0.24; p = 0.06). For the total sample, the incremental health utility was 0.12 (95% CI 0.06–0.19; p < 0.01). Discussion and Conclusions: There is a significant improvement in health utilities for people staying longer in residential rehabilitation. Strategies to improve treatment retention could potentially increase quality of life for Aboriginal people in residential rehabilitation. [ABSTRACT FROM AUTHOR]

IntroductionConcerns have been raised internationally about the palliative care needs of migrants and First Nations people. This article presents insights from research investigating the end-of-life needs of Aboriginal and culturally and linguistically diverse people living in Western Sydney, Australia. This region has a large rapidly growing, and highly diverse population and on average low socioeconomic status. The research was guided by an advisory panel made up of representatives of supportive and palliative medicine, bereavement support, Aboriginal health, and multicultural health facilities. It aimed to generate findings to support the delivery of culturally sensitive services in the public health system.MethodThe multi-method design and the conduct of the research were informed by the literature on researching with marginalized groups which highlights the ethical considerations needed to avoid replicating past injustices. Qualitative data was generated from key informants and community focus groups.ResultsThe analysis revealed seven themes and some suggested solutions which were relevant across several themes. The seven themes were: the Need for trusted relationships; Talking about death and dying; Knowledge of key services; Decision-making and obtaining consent from the patient; Appropriate physical spaces; Cultural practices around EOL; and Language barriers.DiscussionWithin each theme a variety of cultural beliefs and practices were revealed that conflicted with mainstream medical systems, indicating the need for changes in such systems. ‘Compassionate Communities' was identified as a model to support the necessary changes.

The paper "Considering Aboriginality: hauntological and feminist perspective on the "Third Space" in Jane Harrison's plays Stolen and Rainbow's End” examines the postcolonial social and cultural aspects related to the Australian Aboriginal people, using the concept of the "Third Space", developed by Homi K. Bhabha, reinterpreted and extended in selected aspects by hauntology theory (N. Abraham and M. Torok's phantom and J. Derrida's spectre) and feminist literary criticism. The analysis of selected aspects highlighted in the plays, such as distorted identity, no sense of belonging, specific settings and locations, characters' transformation and their relationships through the "Third Space" concept, with references to hauntology and feminism, may offer new interpretations and solutions to the issues connected with Aboriginality. [ABSTRACT FROM AUTHOR]

As the most prevalent aboriginal group on Hainan Island located between South China and the mainland of Southeast Asia, the Li people are believed to preserve some unique genetic information due to their isolated circumstances, although this has been largely uninvestigated. We performed the first whole-genome sequencing of 55 Hainan Li (HNL) individuals with high coverage (∼30–50×) to gain insight into their genetic history and potential adaptations. We identified the ancestry enriched in HNL (∼85%) is well preserved in present-day Tai-Kadai speakers residing in South China and North Vietnam, that is, Bai-Yue populations. A lack of admixture signature due to the geographical restriction exacerbated the bottleneck in the present-day HNL. The genetic divergence among Bai-Yue populations began ∼4,000–3,000 years ago when the proto-HNL underwent migration and the settling of Hainan Island. Finally, we identified signatures of positive selection in the HNL, some outstanding examples included FADS1 and FADS2 related to a diet rich in polyunsaturated fatty acids. In addition, we observed that malaria-driven selection had occurred in the HNL, with population-specific variants of malaria-related genes (e.g. CR1) present. Interestingly, HNL harbors a high prevalence of malaria leveraged gene variants related to hematopoietic function (e.g. CD3G) that may explain the high incidence of blood disorders such as B-cell lymphomas in the present-day HNL. The results have advanced our understanding of the genetic history of the Bai-Yue populations and have provided new insights into the adaptive scenarios of the Li people. [ABSTRACT FROM AUTHOR]

Hungary has, during the past three decades, developed what could arguably be described as one of the most advanced institutional systems of non-territorial autonomy in the world. Being so advanced does not of course mean the system is perfect or beyond criticism. But it does provide potentially useful insights into how non-territorial autonomy can or cannot work in practice. This article reflects on the institutional design of Hungary and asks whether principles can be identified that may be employed by indigenous groups in Australia and beyond in their search for a form of self-government. The theory and practice of non-territorial autonomy has so far been the focus of experts predominately from Central and Eastern Europe and the Russian Federation. This article considers whether any insight can be gained to apply the principles of non-territorial autonomy to other jurisdictions. The institutional design in place in Hungary may offer useful insight into how indigenous communities, particular some Aboriginal communities in Australia, may be bestowed with legal powers as a community to make decisions of a cultural and linguistic nature and to cooperate via the legal entity with local and state authorities. The United Nations Declaration on the Rights of Indigenous Peoples refers to selfdetermination and autonomy without placing those terms into a specific set of institutional arrangements. Whereas non-territorial autonomy may not be suitable for all communities, this article contends that non-territorial arrangements may offer an opportunity for self-government to indigenous (and other) communities that share a strong sense of identity; that do not have a geographical base where they constitute the majority; and where a communal desire for a form of self-government in public law exists.

Australian tropical plants have been a rich source of food (bush food) and medicine to the first Australians (Aboriginal people), who are believed to have lived for more than 50,000 years. Plants such as spreading sneezeweed (Centipeda minima), goat's foot (Ipomoea pes-caprae), and hop bush (Dodonaea viscosa and D. polyandra) are a few popular Aboriginal medicinal plants. Thus far, more than 900 medicinal plants have been recorded in the tropical region alone, and many of them are associated with diverse ethnomedicinal uses that belong to the traditional owners of Aboriginal people. In our effort to find anti-inflammatory lead compounds in collaboration with Aboriginal communities from their medicinal plants, we reviewed 78 medicinal plants used against various inflammation and inflammatory-related conditions by Aboriginal people. Out of those 78 species, we have included only 45 species whose crude extracts or isolated pure compounds showed anti-inflammatory properties. Upon investigating compounds isolated from 40 species (for five species, only crude extracts were studied), 83 compounds were associated with various anti-inflammatory properties. Alphitolic acid, Betulinic acid, Malabaric acid, and Hispidulin reduced proinflammatory cytokines and cyclooxygenase enzymes (COX-1 and 2) with IC50 values ranging from 11.5 to 46.9 uM. Other promising anti-inflammatory compounds are Brevilin A (from Centipeda minima), Eupalestin, and 5′-methoxy nobiletin (from Ageratum conyzoides), Calophyllolide (from Calophyllum inophyllum), and Brusatol (from Brucea javanica). D. polyandra is one example of an Aboriginal medicinal plant from which a novel anti-inflammatory benzoyl ester clerodane diterpenoid compound was obtained (compound name not disclosed), and it is in the development of topical medicines for inflammatory skin diseases. Medicinal plants in the tropics and those associated with indigenous knowledge of Aboriginal people could be a potential alternative source of novel anti-inflammatory therapeutics. [ABSTRACT FROM AUTHOR]

The article studies issues of land tenure planning for implementation of projects aimed at industrial development of the Arctic. Using the example of Northern provinces of Canada it shows evolution of land tenure strategic planning, analyzes its role in social and economic development of the territory. It is shown that involvement of aboriginal people of the North in the process of planning the use of land, forest and other natural resources can lower conflicts among land users, mining companies and the local population, protect territories of traditional land tenure in places of residence and traditional natural resource use of aborigine people and create necessary conditions for the development of traditional types of activity and sustainable space development of the Arctic. Canadian experience of land tenure planning in development of Arctic territories in the area of aboriginal people residence can be used in the Arctic zone of the Russian Federation to balance interests of concerned parties, i.e. local bodies of power, business and aboriginal people of the North.

'Restorative justice' (RJ) has been a popular notion in Canada. A common belief has been that "western approaches' to RJ are compatible with that of Canada's Aboriginals. I hold a different position. I argue that the religious beliefs of Canada's Aboriginals are basic to their understanding of RJ. As such, their view of RJ is essentially incompatible with western approaches, which are secular. Any similarity between the two is only an apparent one produced by the indiscriminate uses of similar terms such as 'holistic', 'healing' or 'restoration'. I support my argument by providing an account of Canada's largest Aboriginal group's view of RJ: the Cree. I demonstrate that it is based on certain religious principles that are absent from western approaches to RJ. As such, it is fundamentally incompatible with secular western approaches to RJ in Canada. These religious principles, basically and broadly speaking, are shared by all Aboriginal groups in Canada. [ABSTRACT FROM AUTHOR]

Objective: Equity and access to high‐quality healthcare for Aboriginal and Torres Strait Islander (Aboriginal) people has remained refractory for complex and multifactorial reasons, and there are sound ethical arguments for addressing this urgently. In EDs all patients who 'leave at own risk' (LAOR) or 'do not wait to be seen' (DNW) are at increased risk of readmission, morbidity or death. This also incurs additional resource costs to the health system. Aboriginal patients have high rates of DNW and LAOR. The Flexiclinic model of care was co‐designed to better support the needs of Aboriginal patients in the ED and to reduce the rates of DNW and LAOR. Methods: 'Dalarinji', or Flexiclinic, is a flexible model of care within the ED collaboratively devised with the Aboriginal Health Unit to address the major factors that influence this vulnerable cohort leaving the St Vincent's Hospital ED (SVHED) prior to being assessed or before completion of treatment. Results: In the 3 months since its introduction, the Flexiclinic approach has significantly improved the quality and equity of access to medical care at SVHED for Aboriginal patients with the average summed rate of DNW and LAOR falling to 5.2% of presentations, representing a fivefold decrease in the probability of Aboriginal patients receiving incomplete care. Conclusion: The Flexiclinic approach has significantly improved medical care at SVHED for Aboriginal patients. It has been well received by both staff and patients and has had no adverse effects on delivery of services to other patient groups. This paper highlights a specific deficiency in the provision of ED care for Aboriginal patients, discusses some of the reasons for this and argues the ethical case for urgently addressing this gap. A model jointly developed by the ED and the Aboriginal Health Unit is presented and the early results are discussed. [ABSTRACT FROM AUTHOR]

Liam Mouritz, of global multidisciplinary architecture, landscape and urban design practice Hassell, and landscape architect Alex Breedon look at the Australian context of the Green New Deal, arguing that a decolonial cultural shift is occurring and is much needed if methods to mitigate the climate crisis can be equitably sustained. In short, caring for Country is also caring for our collective selves. [ABSTRACT FROM AUTHOR]

Copyright of Japanese Journal of Cultural Anthropology / Bunka Jinruigaku is the property of Japanese Society of Cultural Anthropology 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 purpose of this article is to review common assessment practices for Indigenous students. We start by presenting positionalities—our personal and professional background identities. Then we explain common terms associated with Indigeneity and Indigenous and Western worldviews. We describe the meaning of document analysis, the chosen qualitative research design, and we explicate the delimitations and limitations of the paper. The review of the literature revealed four main themes. First, assessment is subjugated by a Western worldview. Next, many linguistic assessment practices disadvantage Indigenous students, and language-specific and culture-laden standardized tests are often discriminatory. Last, there is a pervasive focus on cognitive assessment. We discuss how to improve assessment for Indigenous students. For example, school divisions and educators need quality professional development and knowledge about hands-on assessment, multiple intelligences, and Western versus Indigenous assessment inconsistencies. Within the past 20 years, assessment tactics for Indigenous students has remained, more or less, the same. We end with a short discussion addressing this point.

Hungary has, during the past three decades, developed what could arguably be described as one of the most advanced institutional systems of non-territorial autonomy in the world. Being so advanced does not of course mean the system is perfect or beyond criticism. But it does provide potentially useful insights into how non-territorial autonomy can or cannot work in practice. This article reflects on the institutional design of Hungary and asks whether principles can be identified that may be employed by indigenous groups in Australia and beyond in their search for a form of self-government. The theory and practice of non-territorial autonomy has so far been the focus of experts predominately from Central and Eastern Europe and the Russian Federation. This article considers whether any insight can be gained to apply the principles of non-territorial autonomy to other jurisdictions. The institutional design in place in Hungary may offer useful insight into how indigenous communities, particular some Aboriginal communities in Australia, may be bestowed with legal powers as a community to make decisions of a cultural and linguistic nature and to cooperate via the legal entity with local and state authorities. The United Nations Declaration on the Rights of Indigenous Peoples refers to selfdetermination and autonomy without placing those terms into a specific set of institutional arrangements. Whereas non-territorial autonomy may not be suitable for all communities, this article contends that non-territorial arrangements may offer an opportunity for self-government to indigenous (and other) communities that share a strong sense of identity; that do not have a geographical base where they constitute the majority; and where a communal desire for a form of self-government in public law exists. [ABSTRACT FROM AUTHOR]

Indigenous Data Sovereignty, in its proclamation of the right of Indigenous peoples to govern the collection, ownership, and application of data, recognises data as a cultural and economic asset. The impact of data is magnified by the emergence of Big Data and the associated impetus to open publicly held data (Open Data). Aboriginal and Torres Strait Islander peoples, families and communities, heavily overrepresented in social disadvantage–related data will also be overrepresented in the application of these new technologies, but in a data landscape, Indigenous peoples remain largely alienated from the use of data and its utilization within the channels of policy power. Existing data infrastructure, and the emerging Open Data infrastructure, neither recognise Indigenous agency and worldviews nor consider Indigenous data needs. This is demonstrated in the absence of any consideration of Indigenous data issues in Open Data discussions and publication. Thus, while the potential benefits of this data revolution are trumpeted, our marginalised social, cultural and political location suggests we will not share equally in these benefits. This paper discusses the unforeseen (and likely unseen) consequences of the influence of Open Data and Big Data and discusses how Indigenous Data Sovereignty can mediate risks while providing pathways to collective benefits. [ABSTRACT FROM AUTHOR]

The explorer Ludwig Leichhardt travelled with Aboriginal people in south-east Queensland during 1843-44. Leichhardt's record of Aboriginal taxonomy in Yagara, Wakka, Kabi, and other languages was related to the current taxonomy of the eucalypts of south-east Queensland. Most of the taxonomic entities could be associated across cultures and verifies the intimate understanding of Aboriginal peoples with tree species that are difficult to distinguish in the field. Leichhardt's record together with that of Gairabau, a Dungidau man from south-east Queensland verifies a broad array of uses for eucalypts including as gum for chewing, dying, and medicine; ash rubbed into the skin for soothing young mothers, where bees, honey and wax can be found, hollow logs for fish-traps, hard timber for weapons and utensils, bark for shelter, canoes, embalming, and containers - some species contained water, others were used to create smoke for sending signals, some species indicated an unsuitable camp-site, and others indicated the likelihood of finding koalas and possum as game. Flowering and the shedding of bark are signs for the bush calendar. The diary of Ludwig Leichhardt provides an indigenous taxonomy for the eucalypts of south-east Queensland. The Aboriginal people who acted as his guides had a precise understanding of the eucalypt species and also their uses. The ethnobotany recorded by Leichhardt is greatly enhanced by Gairabau (pictured), a Dungidau man with a thorough knowledge of the language and culture of his people. [ABSTRACT FROM AUTHOR]

Abstract Background Traditional and complementary medicines (T&CM) are any form of medicine, practice, treatment, product, technology, knowledge system or ceremony outside of conventional medical practice that aims to prevent and/or treat illness and/or promote well-being. Alongside conventional cancer treatments, T&CM usage is increasing; with 19% of indigenous Australians with cancer reporting using T&CM. There is limited evidence surrounding T&CM use and disclosure by indigenous patients. Our aim was to explore healthcare providers’ views about usage, disclosure/non-disclosure of T&CM by Indigenous cancer patients. Methods Semi-structured, in-depth interviews with 18 healthcare providers, including three indigenous providers, at a large urban hospital providing care to Indigenous cancer patients were conducted to explore providers’ experiences and attitudes towards T&CM use by Indigenous cancer patients. An interpretive phenomenological approach was used to thematically analyse the data. Results Analysis revealed six themes: concern about risk; no ‘real’ benefits; perception of T&CM and conventional medicine as antithetical; barriers to disclosure; ‘patients’ choice’ a double-edged sword; and providers’ lack of knowledge about T&CM. Healthcare providers perceived discord between T&CM and conventional medicine. Most lacked knowledge of T&CM, and had concerns around negative-interactions with conventional treatments. They considered T&CM outside their role, citing this as reasoning for their lack of knowledge. Indigenous healthcare providers had greater understanding and openness towards T&CM. Conclusions Given the potential usage of T&CM by Indigenous cancer patients, providers need a more comprehensive understanding of T&CM in order to inform discussion and facilitate effective disclosure on this topic. If indigenous Australians with cancer feel that cancer care providers are unreceptive to discussing T&CM, patient care risks being compromised; particularly given the potential for negative interactions between T&CM and conventional cancer treatments. Fostering health care interactions where indigenous patients feel comfortable to discuss T&CM usage should be a priority for all cancer care services.

Australian tropical plants have been a rich source of food (bush food) and medicine to the first Australians (Aboriginal people), who are believed to have lived for more than 50,000 years. Plants such as spreading sneezeweed (Centipeda minima), goat’s foot (Ipomoea pes-caprae), and hop bush (Dodonaea viscosa and D. polyandra) are a few popular Aboriginal medicinal plants. Thus far, more than 900 medicinal plants have been recorded in the tropical region alone, and many of them are associated with diverse ethnomedicinal uses that belong to the traditional owners of Aboriginal people. In our effort to find anti-inflammatory lead compounds in collaboration with Aboriginal communities from their medicinal plants, we reviewed 78 medicinal plants used against various inflammation and inflammatory-related conditions by Aboriginal people. Out of those 78 species, we have included only 45 species whose crude extracts or isolated pure compounds showed anti-inflammatory properties. Upon investigating compounds isolated from 40 species (for five species, only crude extracts were studied), 83 compounds were associated with various anti-inflammatory properties. Alphitolic acid, Betulinic acid, Malabaric acid, and Hispidulin reduced proinflammatory cytokines and cyclooxygenase enzymes (COX-1 and 2) with IC50 values ranging from 11.5 to 46.9 uM. Other promising anti-inflammatory compounds are Brevilin A (from Centipeda minima), Eupalestin, and 5′-methoxy nobiletin (from Ageratum conyzoides), Calophyllolide (from Calophyllum inophyllum), and Brusatol (from Brucea javanica). D. polyandra is one example of an Aboriginal medicinal plant from which a novel anti-inflammatory benzoyl ester clerodane diterpenoid compound was obtained (compound name not disclosed), and it is in the development of topical medicines for inflammatory skin diseases. Medicinal plants in the tropics and those associated with indigenous knowledge of Aboriginal people could be a potential alternative source of novel anti-inflammatory therapeutics.