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Background Objectives Methods Results Conclusions To minimise the risk of perinatal mortality, clinicians and expectant mothers must understand the risks and benefits associated with continuing the pregnancy.Report the gestation‐specific risk of perinatal mortality at term.Population‐based cohort study using linked health data to identify all singleton births at gestations 37–41 weeks, in Western Australia (WA) from 2009 to 2019. Lifetable analysis was used to combine the risk of each type of perinatal mortality and calculate the cumulative risk of perinatal mortality, termed the perinatal risk index (PRI). Rates of antepartum and intrapartum stillbirth and neonatal death, as well as the PRI, were examined for each gestational week at term by non‐Aboriginal and Aboriginal ethnicity. For non‐Aboriginal women, rates were also examined by time‐period (pre‐ vs. post‐WA Preterm Birth Prevention Initiative (the Initiative) rollout), primiparity, and obstetric risk.There were 332,084 singleton term births, including 60 perinatal deaths to Aboriginal mothers (3.2 deaths per 1000 births to Aboriginal mothers) and 399 perinatal deaths to non‐Aboriginal mothers (1.3 deaths per 1000 births to non‐Aboriginal mothers). For non‐Aboriginal women, the PRI was at its lowest (PRI 0.80, 95% CI 0.61, 1.00) at 39 weeks gestation. For Aboriginal women, it was at its lowest at 38 weeks (PRI 2.43, 95% CI 0.48, 4.39) with similar risk at 39 weeks (PRI 2.68, 95% CI 1.22, 4.14). The PRI increased steadily after 39 weeks gestation. The risk of perinatal mortality was higher among Aboriginal women. The gestation‐specific perinatal mortality rates were similar by the time‐period, primiparity and obstetric risk.The gestational ages at term associated with the lowest risk of perinatal mortality reinforce that the recommendation not to deliver before 39 weeks without medical indication is applicable to both Aboriginal and non‐Aboriginal women giving birth in WA. There was no increase in the perinatal mortality rate associated with the introduction of the Initiative. [ABSTRACT FROM AUTHOR]

This dossier focuses on exile as a political punishment and its relationship with women. Throughout time, exile has mainly affected men, but in recent decades there has been a shift in this dynamic. In Spain, during the Second Republic, women had direct roles and forms of resistance, while in Latin America they acquired rights with the proclamation of Universal Suffrage. The article analyzes the narrative work of Mercado and Peri Rossi from the perspective of exile, examining time, space, writing, and the (im)possibility of return. It also highlights the cultural and political role of women in various exiles of the 20th century, as well as the literary criticism of María Dolores Arana from her Mexican exile. [Extracted from the article]

This study explores the complex nature of female genital mutilation/cutting (FGM/C) by juxtaposing the mental and sexual health of women who had undergone FGM/C as part of initiation/membership into a traditional women's society (TWS) with those who were also cut but not initiated into a TWS. While considerable differences emerged between TWS members and nonmembers, there was no evidence that TWS membership was protective against the physical and psychological trauma typically ascribed to FGM/C. In fact, the pattern of results would tend to suggest the opposite. Possible explanations for and implications of these findings are discussed. [ABSTRACT FROM AUTHOR]

Background: Risk perception varies greatly among individuals, affecting their behavior and decision-making in risky situations. The COVID-19 pandemic affected worldwide, but the role of risk perception related to COVID-19 in ethnic minorities in Mexico is unclear. This study quantifies the impact of COVID-related risk perception (susceptibility and severity) and perceived fear on the utilization of antenatal care services among indigenous women in San Cristobal de las Casas, Chiapas, Mexico. Methods: We conducted a retrospective crossover study between June and December 2021, interviewing 98 women from San Cristóbal de las Casas, Chiapas. In a crossover design, each subject acts as their own control, so we required the participants to have a previous pregnancy experience. A logistic model was used to calculate the odds ratio for the outcome of having an adequate number of antenatal care visits. The analysis considered the period (during or before the pandemic) as well as perceived severity and susceptibility levels as independent variables. Results: COVID-19 reduced antenatal care utilization by 50%. During the pandemic, the adjusted odds ratio for attending health antenatal care services was 0.83 (95% CI: 4.8, 14.5) compared to pre pandemics. Adjusted for fear of contagion, the mother's perception of severity was associated with an increased likelihood of an insufficient number of antenatal visits. OR = 0.25 (95% CI: 0.10, 0.65). Conclusion: The risk perception for COVID-19 decreased the likelihood of receiving an adequate number of antenatal care visits. [ABSTRACT FROM AUTHOR]

The starting point of this proposal is a collection of decorated cuias, preserved in Portugal and produced by Indigenous women in Grão-Pará in the 18th century. The objects in question are an exemplary case of the global art history of the Amazonian communities. In order to investigate them, it is necessary to consider the procurement and ritual use of cuias (fruits of the cuieira tree-Crescentia cuyete), the sophisticated techniques used to produce a durable, glossy, black varnish from cumatê (or cumaté, cumati), a natural dark red pigment extracted from the skins of the cumatezeiro or axuazeiro tree (Myrcia atramentifera), as well as the incorporation of fauna and flora motifs from Asian or Asian-inspired textiles and embroidery, which circulated worldwide. Their history brings together the nature of the forest, the myths of creation, and the knowledge and practices of Indigenous and riverine women, mainly from the lower Amazon. Studying these objects produced by Indigenous female painters in a colonial context of appropriation, in addition to contributing to their knowledge, can stimulate dialogues on the knowledge of the Brazilian Amazon rainforest with other locations in America, sharing their ancestry and resistance. [ABSTRACT FROM AUTHOR]

This article explores Goa-Gunggari-Wakka Wakka Murri artist Leah Purcell's recent multigenre project, "The Legend of Molly Johnson". Beginning as an adaptation of Henry Lawson's "The Drover's Wife", the project fundamentally defamiliarises and subverts Lawson's story from the standpoint of an Aboriginal woman. Evolving across different genres—from play to novel and film—Purcell's project is a unique case of adaptation, identity-making and transmedia world-building. This article considers Purcell's adaptations as a form of franchise storytelling, and central to her cultural and political interventions is the figure of Molly Johnson. As an iconic Aboriginal heroine, Molly is empowered by her deep connection with Country and her role as a mother. Central to the narrative is the theme of maternalism, which allows Purcell to weave her personal experiences and family history into the character of Molly, who encapsulates the strength and resilience of generations of Aboriginal women. Purcell's "Drover's Wife" project also mounts an intersectional critique of mainstream White feminism through the juxtaposition of Molly and Louisa Clintoff, a character introduced in the novel and film versions. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic increased the mortality rate in the U.S. and exposed many to the unexpected death of someone close. No prior research has assessed whether the COVID-19 pandemic was followed by an increase in bereavement during pregnancy, and whether patterns varied by race and ethnicity. Using data from the Pregnancy Risk Assessment Monitoring System from 2017–2021 across 23 U.S. sites (N = 107,226), we assessed trends in the odds of experiencing the death of someone close before and after the onset of the COVID-19 pandemic. Findings revealed an increased percentage of women who reported having someone close to them die in the year prior to childbirth after the start of the COVID-19 pandemic (March 2020 or later) (aPR=1.121, 95 % CI (1.079 – 1.165). Analysis by mother's race and ethnicity showed death of someone close increased significantly after the COVID-19 pandemic for Hispanic (aPR = 1.192, 95 % CI = 1.062, 1.337), non-Hispanic Black (aPR = 1.115, 95 % CI = 1.015 – 1.225), and American Indian-Alaskan Native pregnant women (aPR = 1.391, 1.023 – 1.891) compared to White, Non-Hispanic pregnant women. Increased bereavement among pregnant women during the COVID-19 pandemic warrants routine grief screening and response training in prenatal care. [ABSTRACT FROM AUTHOR]

Traditional Ecological Knowledge has historically been appropriated by White settler societies across the globe. It has an important role to play in environmental decision-making, particularly in climate policy. Due to past colonization and continued neo-colonial pressures, Indigenous women's Traditional Ecological Knowledge has an even less prominent position in environmental policies. Traditional Ecological Knowledge can help build local expertise, formulate research questions, and provide insights into community adaptation and monitoring. We explore the case of Canadian environmental policy, arguing that although Canadian rhetoric seems to consider Traditional Ecological Knowledge, both women's and otherwise, it rarely does so. When included, it is only done in a superficial manner within legal requirements. We suggest that the lack of attention paid to Indigenous women's Traditional Ecological Knowledge in Canadian environmental decision-making (1) ignores the disproportionate impacts that Indigenous women experience because of climate change, (2) perpetuates gender blindness, and (3) does not recognize the key insights that women's Traditional Ecological Knowledge can offer. [ABSTRACT FROM AUTHOR]

Articulating the ethics of care and cyberfeminism, this article analyzes how imaginaries about abortion and access to abortion have changed in the central highlands of Ecuador. For this purpose, a qualitative methodology is used through semi-structured interviews with a group of young Indigenous women leaders in the province of Chimborazo. In this province, abortion has gradually ceased to be a latent and silenced issue in community agendas and has become part of the conversations of women’s groups. The article illustrates how the influence of the fourth wave of feminism and the Green Wave movement, linked to the use of social networks, has permeated certain community discourses and has influenced the possibility for young Indigenous women in this province to access information and to exercise, in the company of other women, their right to abortion. In this sense, it is concluded that the use of online social networks promotes the weaving of offline networks, which allows women, beyond their geographical location, to have more access to information and, therefore, more possibility of exercising their sexual and reproductive rights. [ABSTRACT FROM AUTHOR]

This article explores the role of Indigenous communities in Guatemala in countering a right-wing backlash and defending democracy. It discusses the inauguration of President Bernardo Arévalo, who acknowledged the support of Indigenous peoples but raised concerns about their limited representation in his cabinet. The concept of a plurinational state and demands for Indigenous rights and autonomy are also discussed. The article highlights the historical context of colonial violence and the erasure of Indigenous identities, which has fueled the call for plurinationalism. It emphasizes the ongoing struggle for a plurinational state and the importance of practicing plurinationalism and buen vivir in everyday life. [Extracted from the article]

Ecuador's plurinational constitution, known as the "Constitution of Good Living," was a significant step in recognizing the rights of Indigenous peoples and the environment. However, the implementation of plurinationalism and buen vivir (good living) has not met expectations. Indigenous peoples, who make up 8% of the population, still face assimilation and loss of land. Buen vivir challenges the Western idea of development and promotes balance, reciprocity, and community life. It values diverse cultures and their right to exist without interference, emphasizes caring for nature, and promotes economic systems based on redistribution and solidarity. The construction of the plurinational state in the Andes aims to dismantle colonialism and promote cultural diversity and territorial autonomy, but it remains a challenge in Ecuador. Buen vivir has the potential to create a sustainable society based on equality and harmony with nature and the community. [Extracted from the article]

This article examines the experiences of Indigenous women in Argentina, Bolivia, Chile, and Panama who have achieved positions within state institutions. It discusses the changing political systems in the region and the recognition of plurinationalism, but also highlights the challenges faced by Indigenous women due to discrimination, marginalization, and poverty. The article explores the historical context of Indigenous affairs in these countries and the different approaches to Indigenous rights and representation. It includes personal accounts from Indigenous women in government roles, emphasizing the difficulties they face and the balance they must maintain between their communities and the state. Overall, the article highlights the importance of recognizing the historical struggles of Indigenous communities and the need for plural representation in the state. [Extracted from the article]

The article explores the history of Indigenous intellectualism and its role in advancing plurinational thought in Latin America. It discusses the early foundations of plurinationalism in Bolivia, Ecuador, Peru, and Mexico, and the connections between Indigenous intellectuals in these countries. The article also examines the emergence of the plurinational movement in the late 1970s, driven by the recognition that land reform alone was insufficient to address ongoing colonialism and marginalization of Indigenous peoples. It highlights the contributions of Indigenous intellectuals, such as Fausto Reinaga and Javier Lajo, and their calls for decolonization and the recognition of Indigenous sovereignty. The article concludes by discussing the concept of plurinationalism in the Andean context and its potential to overturn colonialism. It also explores the plurinational movements in Bolivia, Ecuador, and Mexico during the 1990s and early 2000s, which aimed to challenge colonial structures and promote Indigenous rights and autonomy. [Extracted from the article]

This article focuses on Indigenous women's narrative and storytelling tradition and its relation to decolonial ecologies. It argues that Indigenous women's narratives, both written and orally transmitted, constitute sites of defiance to the eco-social structures of settler colonialism and imperialism. Drawing on the case of Palestine, the article reveals that 'zoocentric environmentalism,' as represented by an Israeli installation at the Venice Biennale, incarnates the material and symbolic constituents of Zionist blooming enterprise. That is, such presumed forms of progressive 'non-anthropocentric' engagements with ecological calamities unveil the historical continuity of the Zionist project that aims to erase Indigenous Palestinians and their multigenerational, more-than-human place thought. To counter universalising environmental projects and their inherent colonial violence, the article engages with place-based stories of a Palestinian woman's novella; more-than-human ancestral knowledge shared by Palestinian women elders; and a visual-media project showing Palestinian refugee women returning to their ancestral villages. The article's overall aim is to advance an Indigenous situated approach to decolonising today's environmentalism and to centre Palestine in the wider social and cultural geography debate on Indigeneity, decolonial ecologies, and storytelling. [ABSTRACT FROM AUTHOR]

Objective: To evaluate the quality of ChatGPT responses to common issues in obstetrics and assess its ability to provide reliable responses to pregnant individuals. The study aimed to examine the responses based on expert opinions using predetermined criteria, including "accuracy," "completeness," and "safety." Methods: We curated 15 common and potentially clinically significant questions that pregnant women are asking. Two native English‐speaking women were asked to reframe the questions in their own words, and we employed the ChatGPT language model to generate responses to the questions. To evaluate the accuracy, completeness, and safety of the ChatGPT's generated responses, we developed a questionnaire with a scale of 1 to 5 that obstetrics and gynecology experts from different countries were invited to rate accordingly. The ratings were analyzed to evaluate the average level of agreement and percentage of positive ratings (≥4) for each criterion. Results: Of the 42 experts invited, 20 responded to the questionnaire. The combined score for all responses yielded a mean rating of 4, with 75% of responses receiving a positive rating (≥4). While examining specific criteria, the ChatGPT responses were better for the accuracy criterion, with a mean rating of 4.2 and 80% of the questions received a positive rating. The responses scored less for the completeness criterion, with a mean rating of 3.8 and 46.7% of questions received a positive rating. For safety, the mean rating was 3.9 and 53.3% of questions received a positive rating. There was no response with an average negative rating below three. Conclusion: This study demonstrates promising results regarding potential use of ChatGPT's in providing accurate responses to obstetric clinical questions posed by pregnant women. However, it is crucial to exercise caution when addressing inquiries concerning the safety of the fetus or the mother. Synopsis: ChatGPT demonstrated the ability to provide accurate and comprehensive responses to common obstetric questions. [ABSTRACT FROM AUTHOR]

The Butterabbey gravesite is significant for its evidence of Aboriginal peoples' resistance to colonial pastoral expansion and the dispossession of land and water sources in Western Australia. It is also significant to the case of R v Mumbleby and Belo (1865) which exemplifies the experiences of Aboriginal women defendants in nineteenth-century Western Australia whose experiences in the criminal justice system were different to both non-Indigenous women and Indigenous men. This paper analyses the case of R v Mumbleby and Belo within its historical context of frontier violence to reveal the treatment of Aboriginal women accused of homicide, and determine the power struggles at play. [ABSTRACT FROM AUTHOR]

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This article is an ultra-reflective account of an encounter with London Missionary Society (LMS) records through the Australian Joint Copying Project (AJCP) collections at the State Library of Victoria (SLV) and the home office as socially and materially informed research spaces. The genealogies of surrogate archives are little analysed, yet they have complex pasts worth investigating. As Jasmine Burns (JALSNA 33: 150–167, 2024), the librarian and metadata specialist explained, information about an archive's ancestry is valuable as it illuminates the history and a pattern of use beyond the original author's intent. The subsequent discussion shows how I inspect descriptive categories associated with the AJCP LMS microfilmed and digitised records in the custody of SLV, the London School of Oriental and African Studies (SOAS) and the National Library of Australia, (NLA) showing how meaning was layered onto these records. Extending on the social historian Arlette Farge's analogy of the archive as a kaleidoscope, I demonstrate the introductory process by which a historian determines absences and presences in the archive and to what extent the initial imperial categories used by archivists and librarians informed my research practices. By analysing the history of the LMS AJCP collection, I demonstrate how these Australian-Pacific artefacts contain layers of knowledge about historical cultures and relationships. The different agendas and experiences of librarians, archivists, and historians—all curators of historical records –have revealed or obscured encounter narratives concerning European and indigenous men and women. [ABSTRACT FROM AUTHOR]

Increasing scholarly attention has been paid to the reproductive injustices experienced by Indigenous women. However, the breastfeeding experiences of Indigenous women have infrequently been explored. This study uses a qualitative description research approach to explore the breastfeeding experiences of Indigenous women members of a non-federally recognized tribe in the Gulf South. Key themes included: 1) Shifting generational practices; 2) Lack of institutional resources; 3) Inadequate support from healthcare providers; and 4) Institutional and community supports for breastfeeding. These findings highlight the need for increased institutional and community support, and breastfeeding education, so that Indigenous women can reach their breastfeeding goals. [ABSTRACT FROM AUTHOR]

The current study aimed to provide a "contrastive analysis" of rituals related to 'Mohr Zadan' and 'naming' in Kurdish based on gender factors. Deep interview method applied to gathering data of an adult educated native woman. Based on the collected data on this step, a new non-structured group interview was designed and carried on in a small group of 5 non-educated native speakers aged 60 to 70. Relying on the conceptual blending theory, the present study analyses all recorded narrations. The results suggest that Kurdish culture uses different conceptual inputs- or more significantly- selects different mappings of the same input to regenerate new conceptual spaces to represent the cultural values of two genders. In other words, in Kurdy, cultural gender values play a significant role in conceptual blending. [ABSTRACT FROM AUTHOR]

Judgment of sexual violences against Mayan women during the Armed Conflict in Guatemala remains neglected. Justice processes have yearned harassment of victims and judges, sentences overruled, and epistemological barriers distancing the Western judiciary system from Mayan women’s experiences of sexual violence. Judiciary expert reports suppose a dialogue opportunity between epistemic margins and Western hegemony, as they play the role of objectifying the experiences of victims via scientific research methods. Here, I show how using decolonial and communitarian feminism theoretical-methodological approaches builds epistemic bridges. I discuss that sexual offences targeted a subject whose existence supposes a threat to the State’s patriarch-colonialist, and misogynist-racist interests: Mayan women or Ixoq. I argue that sexual violence targeted against Mayan women must be understood as genocide, for it aims at Ixoq’s annihilation in the context of the Ladino Nation Project in 1980s Guatemala. This novel cartographic approach helps building epistemic bridges to ensure hermeneutic justice. [ABSTRACT FROM AUTHOR]

ObjectivesDesignResultsConclusionDespite cervical cancer (CC) being a preventable disease, its incidence remains high in marginalized communities due to inequalities that restrict access to health services. This article investigates the experiences, perceptions, and attitudes regarding the screening of indigenous women in a region of the Colombian Amazon during a cervical cancer prevention initiative facilitated by community participation.Qualitative study based on interviews conducted with women and indigenous leaders from Paujil reserve. They participated in research focused on cervical cancer prevention, which employed a methodology of collaboration between academia and communities aimed at enhancing women’s health and reducing inequalities in access to healthcare services. The analysis utilized a deductive and inductive approach.Five main themes were addressed: ‘Barriers within health services’; ‘Individual and cultural constraints’; ‘Motivations and facilitators’; ‘Positive experiences within the research framework’; and ‘Suggestions for encouraging women's participation.’ Challenges related to appointment scheduling and result delivery were frequently cited as obstacles to access. Misinformation, feelings of shame, fear, and distrust towards health services played significant roles in the reluctance to undergo screening. Factors such as support from family and community networks, respectful treatment, ease of scheduling appointments, the presence of female healthcare professionals, and involvement of leaders fluent in indigenous languages were identified as positive facilitators of screening acceptance.Understanding the factors that influence access to screening is crucial for reducing inequalities in service delivery for indigenous women. The involvement of trained leaders who can identify these factors and motivate women can have a positive impact on the acceptance and guidance of cervical cancer prevention programs. [ABSTRACT FROM AUTHOR]

In this work we reflect on the process of creating and producing podcasts of a group of indigenous women from the province of Salta, Argentina. To do this, we reflect on the ways in which we designed a series of episodes that interweave popular communication practices with political organization processes. Firstly, we present the theoretical-methodological approaches. Then, we reconstruct the content construction process around the themes and problems that go through the lives of women, aimed at making visible realities that aim to expand and democratize their rights. In closing, we reflect on the practices that the podcasts covered, expanding the presence of women in the public space. [ABSTRACT FROM AUTHOR]

Aboriginal and Torres Strait Islander women are key members of the community who have specific roles within their families that may result in lower levels of physical activity (PA) undertaken. Clearly identifying barriers for women to engage with PA, and exploring culturally based activities (i.e. Traditional Indigenous Games), may help to improve long-term health benefits. Subsequently, the aim of this study was to identify the barriers and facilitators for Aboriginal and Torres Strait Islander women engaging in PA, and their interest in participating in Traditional Indigenous Games. Seventeen Aboriginal and Torres Strait Islander women (34.3 ± 10.2 years) participated in focus groups. Through thematic analysis, participants experienced a range of common barriers such as lack of time due to family commitments, limited finances, ageing and poor physical and/or mental health. Common facilitators were also identified such as fun, access and improving mental and/or physical health. Importantly, unique themes were identified for Aboriginal and Torres Strait Islander women including barriers (e.g. racism, shame) and facilitators (e.g. culture, interactions with other Aboriginal and Torres Strait Islander women) that influenced PA participation. Notably, Traditional Indigenous Games were considered as an appealing PA mode to engage with their culture, experience nostalgia and be around other Aboriginal and Torres Strait Islander women. These key findings will guide future PA programs including Traditional Indigenous Games to improve health outcomes of Aboriginal and Torres Strait Islander women, vital members of the community. [ABSTRACT FROM AUTHOR]

Violent behaviour perpetrated against women has long‐lasting negative physical and mental health consequences for women, their children, their families, and their communities. Intimate partner violence (IPV) is associated with many adverse physical, psychological, and emotional consequences. Structural racism and historical trauma affect women's trust and further hinder the ability of Indigenous and Black women to seek help after experiencing IPV. The availability of IPV support services, which can include shelter, food, group therapy, legal assistance, and advocacy, can be inaccessible to women due to the inability to access often limited resources in urban environments and reasons compounded by potential geographic distance if living in rural areas or living in community. Understanding the unique reasons why Indigenous and Black women do not seek help, and the barriers they experience when seeking help after IPV, is critical. Pandemics have the potential to create further complexities on how IPV is experienced. Black and Indigenous women experiencing IPV were therefore at even greater risk for IPV‐related harm because of state and local "stay at home" measures put in place to minimise the spread COVID‐19. The purpose of this manuscript is to explicate the methods for a large R01 study in the Upper Midwest. [ABSTRACT FROM AUTHOR]

The devaluation of women of Color (WoC) by way of gender discrimination and systemic racism is well documented. For WoC in engineering a chief cause is the observable wage gap. Women who identify as Asian, Black/African American, Latina/Chicana, Indigenous/Native American, Native Hawaiian, Pacific Islander, Native Alaskan, and/or multiracial have reported stark wage disparities. In this paper, we offer a phenomenological study of how WoC engineering faculty across U.S. academic institutions describe the challenges and practices associated with wage disparities and how they navigate these disparities. This study, which is based on participant interviews, is guided by three research questions: (1) What do WoC engineering tenure-track faculty perceive about wage disparities based on their race and gender? (2) How do WoC faculty understand the institutional practices that contribute to wage disparities? and (3) How do WoC engineering faculty respond to and address wage disparities? Using structural racism and intersectionality as our guiding conceptual framework, we interviewed 32 self-identified WoC who identified structures and systems of institutional racism related to the maintenance of wage disparities. In terms of findings, we note that WoC have two primary strategies to respond to wage disparity: advocacy and agency. The experiences of WoC engineering faculty in our study highlight unsatisfying institutional responses, and thus WoC often rely on their own agency to advocate for themselves and to advocate for and mentor other WoC faculty. We found a few notable cases where men advocated for women to help close the wage gap. Our work reveals that pay inequity for WoC is often coupled with other forms of exclusion and marginalization. Reducing wage disparities in academia is critical to advancing diversity efforts and ensuring equitable support for WoC faculty. Our findings suggest that institutions can work diligently to rectify wage inequality, including making sustainable structural and salary modifications and sharing the burden of combatting wage inequities. Finally, our findings also highlight the importance of making policy changes to reduce pay inequalities, such as providing transparent pay information and more opportunities to earn merit raises. [ABSTRACT FROM AUTHOR]

When the results of the 1966 census came out shortly after the 1967 referendum, they revealed something new: Australia's Aboriginal population was growing, rapidly. This article examines white fears of an Aboriginal 'population explosion' and technocratic attempts to slow Aboriginal population growth during the twilight of assimilation policies and the beginnings of 'self-determination'. It turns to two projects: one conducted by various government departments in remote communities and another through the Family Planning Association of South Australia and Council of Aboriginal Women. As government intervention in Aboriginal lives shifted from top-down institutional approaches to funding Aboriginal organisations themselves to implement government policies, Aboriginal motherhood nonetheless remained a focus for state interventions. These interventions deployed discourses of liberal individualism, development, cultural restoration, and modernity that 'cloaked' objectives of population control. [ABSTRACT FROM AUTHOR]

Background and Objectives Cognitive impairment and Alzheimer's disease and related dementias (ADRD) pose significant challenges for Indigenous populations, necessitating urgent research. Limited evidence suggests that high rates of ADRD among Indigenous peoples are associated with social determinants of health (SDOH), such as education, income, health literacy, religion, and social engagement. Research Design and Methods Collaborating with a Northern Plains tribe, participants were recruited 123 self-identified Indigenous women aged 40–70 through a comprehensive recruitment strategy. Employing the SDOH framework, the research assessed cognitive impairment and Alzheimer's disease knowledge (ADK), utilizing the Ascertain Dementia 8 and Alzheimer's disease knowledge scales (ADK-30). The investigation examined the relationships between selected SDOH variables and cognitive impairment status. Results More than half of the participants showed signs of cognitive impairment, which correlated with lower income and education levels. Increased knowledge about Alzheimer's disease, particularly in terms of treatment management and its life impact subscales, was associated with lower odds of cognitive impairment. Conversely, higher levels of depressive symptoms and participation in religious activities were linked to increased odds of cognitive impairment. Discussion and Implications The findings underscore the importance of culturally grounded tools and SDOH frameworks tailored to Indigenous contexts in addressing ADRD disparities. Future research should integrate historical and cultural factors to advance health equity within Indigenous communities, ultimately mitigating the impact of ADRD and promoting overall well-being. [ABSTRACT FROM AUTHOR]

Intimate Partner Violence (IPV) is a significant public health concern that disproportionately impacts Indigenous American women more than any other ethnic/racial group in the United States. This study aims to inform the work of nurses and allied health professionals by providing insight into the lived realities of Indigenous women in urban areas and how IPV manifests in the lives of Indigenous women. Postcolonial and Indigenous feminist frameworks informed this qualitative study. Using thematic analysis, we analyzed data from semi-structured individual interviews with 34 Indigenous women in large urban areas in the upper Midwest. This manuscript discusses one broad theme: experiences of IPV during pregnancy and the devastating impacts on women and their children in the form of intergenerational trauma. Under this broad theme, we identified two sub-themes: impacts of IPV on individual pregnancy experiences and linkages to adverse pregnancy-related outcomes related to physical IPV during the childbearing years. This Indigenous-led study informs the development of effective Indigenous-specific interventions to minimize barriers to accessing prenatal care and help-seeking when experiencing IPV to reduce the devastating consequences for Indigenous women and their families. • This Indigenous-led qualitative study, informed by feminist epistemologies provides a localized understanding of intimate partner violence through the voices of Indigenous women within urban areas of the upper Midwest. • Indigenous survivors of intimate partner violence reported linkages to adverse pregnancy-related outcomes related to violence during a pregnancy within their childbearing years. • Survivor-led interventions centered on women's voices are imperative to addressing IPV in the lives of childbearing Indigenous women to improve maternal health outcomes. • Nurses can play an important leadership role in ensuring that women are effectively screened for intimate partner violence at every visit. [ABSTRACT FROM AUTHOR]

How fires burn across British Columbia (BC), Canada is shaped by settler coloniality, timber capitalism, state forestry regimes, criminalization of burning, and Indigenous resistance. Despite the urgency of confronting the fire suppression paradox embedded in settler colonial fire management laws and practices, approaches to studying fire in Canada that foreground Indigenous law and de-center settler colonial governance is scarce. As political ecologists and geographers working and living in the context of unceded and ancestral lək̓ʷəŋən, W̱SÁNEĆ, xʷməθkʷəy̓əm, Sḵwx̱wú7mesh, səlilwətaɬ, and syilx territories, we engage with Indigenous feminist scholarship to expose how coloniality and gender intersect in attempts to erase Indigenous sovereignty to structure and naturalize provincial fire policy and its emplaced impacts on Indigenous legal orders. Our analysis contextualizes settler-colonial provincial fire management policy in the purview of Indigenous legal orders to foreground how racial-colonial and gendered politics are obscured when colonial fire and wildfire practices are naturalized. Revisiting key moments in the political development of fire suppression across so-called BC, we contend that the suppression paradox is embedded in and reproduces a colonial logic that widens existing social and economic gaps. These gaps are uniquely gendered, as settler coloniality operates upon patriarchal lines that have actively attempted to erase Indigenous women and Two-Spirit peoples, including the laws and legal authorities that they possess and practice. Considering the 1910 Fulton Commission, we highlight an example of how women and Indigenous people were excluded from the political decision-making structures that shaped colonial fire management practices in BC. These gendered and racialized exclusions bear directly on the exclusion of Indigenous women and gender-diverse folx, and Indigenous legal orders guided by matriarchal lines of fire knowledge. [ABSTRACT FROM AUTHOR]

Conrad Saulis, Executive Director of the Wabanaki Council on Disability, presents to a committee about the Medical Assistance in Dying (MAiD) legislation. He expresses that Indigenous peoples of the Wabanaki lands do not welcome MAiD due to the historical and ongoing trauma they have experienced. Instead, they want to focus on suicide prevention and improving the lives of Indigenous youth and persons with disabilities. Saulis highlights the systemic discrimination in the Canadian medical system and the need for equitable healthcare services for Indigenous peoples. He urges the committee to consider the negative impact expanding MAiD could have on Indigenous youth and persons with disabilities. [Extracted from the article]

The main purpose of this article is to describe and analyze Indigenous women’sparticipation in the prolonged takeover of Wounded Knee in 1973. Indigenouswomen’s grassroots activism was fundamental for sustaining and keeping the occu-pation alive, yet their contributions were largely eclipsed by the actions of theirmedia-savvy, male comrades-in-arms. What is more important, Indigenous women inthe American Indian Movement (AIM) frequently claimed that they were in a state of“double oppression” or “double colonization”—first, through colonial domination andracial inequality, and second, through male privilege and female subordination—itself,part of the legacy of colonization and the imposition of dominant white patriarchalmasculinity.2 Nationalist struggles such as that of the anticolonial AIM tend to repli-cate the very structures of male dominance that they struggle against. While womenhave been included in public discourse, they have been largely left out of politicaldecision-making.3At Wounded Knee, Indigenous women took on a series of interrelated roles andresponsibilities that kept the occupation alive. Indigenous women skillfully renegoti-ated their gendered position of power within the masculinist organization, constructingfemininities that shifted between domesticated motherhood and female comrades-in-arms. In so doing, they both reaffirmed and challenged sexist and chauvinist attitudes within AIM. They were well known as long-standing community organizers, andtheir active participation at the Wounded Knee takeover was an indication of female empowerment.

The starting point of this proposal is a collection of decorated cuias, preserved in Portugal and produced by Indigenous women in Grão-Pará in the 18th century. The objects in question are an exemplary case of the global art history of the Amazonian communities. In order to investigate them, it is necessary to consider the procurement and ritual use of cuias (fruits of the cuieira tree-Crescentia cuyete), the sophisticated techniques used to produce a durable, glossy, black varnish from cumatê (or cumaté, cumati), a natural dark red pigment extracted from the skins of the cumatezeiro or axuazeiro tree (Myrcia atramentifera), as well as the incorporation of fauna and flora motifs from Asian or Asian-inspired textiles and embroidery, which circulated worldwide. Their history brings together the nature of the forest, the myths of creation, and the knowledge and practices of Indigenous and riverine women, mainly from the lower Amazon. Studying these objects produced by Indigenous female painters in a colonial context of appropriation, in addition to contributing to their knowledge, can stimulate dialogues on the knowledge of the Brazilian Amazon rainforest with other locations in America, sharing their ancestry and resistance.

This text is a copyedited version of the 13 September 2019 presentation the author made at the conference of the Ethnicity, Race, and Indigenous Peoples (ERIP, a section of the Latin American Studies Association [LASA]), which took place at Gonzaga University, in the state of Washington, in the U.S. [ABSTRACT FROM AUTHOR]

Objective: The objective of this study is to investigate the prevalence of diabetes in a clinical population of primarily Indigenous women in Guatemala. Results: In a retrospective chart review of a clinical program serving 13,643 primarily Indigenous women in Guatemala, crude diabetes prevalence was 8.3% (95% Confidence Interval [CI]: 7.8 to 8.7) and age-adjusted diabetes prevalence was 7.9% (95% CI: 7.3 to 8.5). Among those with diabetes, 37.9% (95% CI: 35.1 to 40.8) of women were undiagnosed. Diabetes prevalence rose significantly with increasing age and was significantly higher among women with obesity (risk ratio: 1.4 [95% CI: 1.1 to 1.8]) and among women least likely to be in poverty (risk ratio: 2.0 [95% CI: 1.5 to 2.6]). Diabetes prevalence was significantly lower among Indigenous women (risk ratio: 0.7 [95% CI: 0.6 to 0.9]) and among women who spoke Mayan languages rather than Spanish (risk ratio: 0.7 [95% CI: 0.6 to 0.9]). There was no significant difference in diabetes prevalence between women who lived in rural settings and women who lived in urban settings. [ABSTRACT FROM AUTHOR]

Background: Chronic pelvic pain is a common disease that affects approximately 4% of women of reproductive age in developed countries. This number is estimated to be higher in developing countries, with a significant negative personal and socioeconomic impact on women. The lack of data on this condition in several countries, particularly those in development and in socially and biologically vulnerable populations such as the indigenous, makes it difficult to guide public policies. Objectives: To evaluate the prevalence of chronic pelvic pain (dysmenorrhea, dyspareunia, non-cyclical pain) and identify which variables are independently associated with the presence of the condition in indigenous women from Otavalo-Ecuador. Design: A cross-sectional study was carried out including a sample of 2429 women of reproductive age between 14 and 49 years old, obtained from April 2022 to March 2023. A directed questionnaire was used, collected by bilingual interviewers (Kichwa and Spanish) belonging to the community itself; the number of patients was selected by random sampling proportional to the number of women estimated by sample calculation. Data are presented as case prevalence, odds ratio, and 95% confidence interval, with p < 0.05. Results: The prevalence of primary dysmenorrhea, non-cyclic pelvic pain, and dyspareunia was, respectively, 26.6%, 8.9%, and 3.9%.all forms of chronic pain were independently associated with each other. Additionally, dysmenorrhoea was independently associated with hypertension, intestinal symptoms, miscegenation, long cycles, previous pregnancy, use of contraceptives and pear body shape. Pain in other sites, late menarche, exercise, and pear body shape were associated with non-cyclic pelvic pain. And, urinary symptoms, previous pregnancy loss, miscegenation, and pear body shape were associated with dyspareunia. Conclusion: The prevalence of primary dysmenorrhea and non-cyclical chronic pelvic pain was notably high, in contrast with the frequency of reported dyspareunia. Briefly, our results suggest an association between dysmenorrhoea and conditions related to inflammatory and/or systemic metabolic disorders, including a potential causal relationship with other manifestations of pelvic pain, and between non-cyclical pelvic pain and signs/symptoms suggesting central sensitization. The report of dyspareunia may be influenced by local cultural values and beliefs. [ABSTRACT FROM AUTHOR]

The book "Valuing Lives, Healing Earth: Religion, Gender and Life on Earth" from the "Studies in Religion" collection by ESWTR addresses topics related to religion, gender, and life on Earth from a feminist and ecofeminist perspective. It highlights the experiences of indigenous women in defending Mother Earth and the importance of valuing and reevaluating feminist lives and values. It also seeks to establish connections between ecofeminism, ecotheology, and decolonialism. The book proposes practical avenues for collaboration for sustainability and survival, and highlights the intersectionality of the issues discussed, such as the food crisis and the connection between natural phenomena and human action. The need for alliances and movements to address the global crisis is mentioned, and the importance of women's rights and sustainability is emphasized. [Extracted from the article]

In this article, we reflect on the place of indigenous women in the processes of political organisation and rural development of the municipality of Nazareno, located in the inter-Andean Valleys (northwest of the Salta province, Argentina). To achieve this, we present an analysis of these processes from a genealogical and ethnographic perspective, based on two analytical movements: a reexamination of academic antecedents that document multiple programs implemented between 1983 and 2003, and a counterpoint to these readings, with three women's life narratives on these processes, reconstructed within the framework of collaborative ethnographic work. The objective is to analyse the guidelines and practices upon which a discourse around rural women was consolidated, as well as the strategies, appropriations and political demands that the women themselves made of them within the framework of the collective construction of the struggle for the territory. [ABSTRACT FROM AUTHOR]

This article explores the limitations of criminal legal responses to gender-based violence in Australia, specifically sexual assault law reforms and the criminalisation of coercive control. We demonstrate that carceral horizons deployed to address gender-based violence cause further harm to survivors and overshadow diverse perceptions and practices of justice. We suggest that such an approach is inappropriate and dangerous in the Australian context, given the historical and enduring harms of colonisation and the extent to which the actors within and the structure of the criminal legal system perpetrate violence towards Indigenous survivors of gender-based violence. Drawing on insights from research on survivors' justice needs, survivors' experiences in the criminal legal system, and abolitionist, transformative, and Indigenous scholarship, we discuss the potential for alternative ways of conceptualising justice responses in the Australian context that move beyond and avoid further perpetuating the harms arising from criminal legal responses to gender-based violence. [ABSTRACT FROM AUTHOR]

This paper provides the initial chronological framework for an Australian Aboriginal women's sacred area, based on the first absolute ages obtained through luminescence dating. The Thirteen Mile Creek site of the Avon Downs women's sacred area provides evidence for various aspects of women's lives, including lithic raw material extraction and lithic artefact production from ∼7000 years to recent times. It is the first dated Aboriginal women's sacred area in Australia. The successful use of single grain luminescence on a colluvial mantle suggests the potential to extend cultural histories in tropical hillslopes to the middle Holocene. Our preliminary study of the site raises awareness of the challenges of protecting women's sacred sites from mining and development and highlights the importance of preserving Aboriginal sacred sites for future generations. [ABSTRACT FROM AUTHOR]

In order to analyse how social movements build alternative futures, this article explores the relationship between prefigurative politics and utopianism. A case study of the 'Indigenous Women's Movement for Buen Vivir' in Argentina will reveal how movement members shape alternative futures, while taking into account how everyday life influences their approaches to the future. Empirical data collected in 2019 shows that members define the present day as a crises-ridden dystopian age, exemplified by the conflicts they face which emerge from the resource-based development model of global capitalism. Extractivist activities are understood as destroyers of the planet and therefore are viewed as an imminent threat to human existence. Hence, the members aim to make the future possible by (re)constructing a reciprocity with nature as well as one between humans and other-than-human beings, in short, to realize Buen Vivir. To unravel how prefigurative practices and utopian imaginations intersect and co-constitute each other, I focus on how Buen Vivir is experienced in the movement through horizontality, spirituality, and autonomy. These experiences are framed by the actors as pre-colonial practices that are reconstructed in the present, as they seek to decolonise capitalist modernity 'so that there is a future'. This understanding reflects a cyclical temporality that inspires a processual, non-linear view of social change, which accompanies the indigenous women's 'prefigurative walking'. Thus, the linking of prefiguration with utopianism helps us in grasping the role of imagination, hopes, and visions for future transformations in the process of building alternative futures. [ABSTRACT FROM AUTHOR]

The article focuses on the challenges faced by Indigenous higher degree by research (HDR) students in Australia. It explores how Indigenous methodologies, cultural responsibilities, and personal experiences shape the academic paths in disciplines like political science and international relations. It discuss the intersectionality of their identities as Indigenous women researchers and emphasize the importance of decolonizing academic spaces to better support Indigenous HDR students.

Globally, traumatic brain injury (TBI) has been recognised as a serious health issue not only because of the immediate impacts at the time the injury occurs but even more so due to the longstanding impacts. Even though TBI is a globally recognised condition, the research is disproportionately focused on its incidence in, and immediate and long-term effects on men. A growing body of research suggests that generally, women who experience family violence are at high risk of TBI and suffer its impacts in ways that reflect gendered differences in the patterns and frequency of violence. In Australia, the social and physical costs of TBI are multiplied for Indigenous women, whose experience of disability and access to healthcare lies at the intersection of gender and race in the historical context of settler colonialism. The present study addresses the need for research into the sociodemographic inequalities that affect access to culturally appropriate hospital care, timely response systems, and flexible, safe and engaged social services. This paper draws on data from interviews and focus groups with Indigenous women, hospital staff and community-based service providers and suggests potential pathways for further research in settler-colonial settings elsewhere in the world. [ABSTRACT FROM AUTHOR]

Introduction: This article is part of the research of the School of Psychology of the University of Costa Rica «Memory, struggle, and resistances of the Bribri Indigenous people», which was developed in articulation with the Th Bribri Indigenous Territorial Government Association (ADITIBRI), the Indigenous Women of Talamanca Association (ACOMUITA), the Local Instance for the Integral Approach to Suicide (ILAISTalamanca). Objective: It seeks to situate the notions of suffering from the Bribri indigenous Cosmovision, to establish new dimensions of understanding, respectful of how reality is interpreted. This is relevant because it offers an epistemological framework from the Bribri indigenous knowledge, vital for approaches that detach themselves from the matrix of coloniality of power. Method: From a qualitative approach, the conception of suffering is constructed through the narratives of seven Bribri indigenous leaders. Discourse analysis was used as a method for the analysis of these texts. Results: The findings obtained point to conceptualizing suffering from four places of meaning: suffering as disconnection, suffering as an external cause of damage, suffering as a collective affectation, and suffering as a subjective experience and experience. Conclusions: There is a relationship between the idea of affectation of the power to act by an external cause, which provokes a wound in the indigenous being and in the spatiotemporal order that gives meaning to their existence as Bribris. Suffering cannot be located only in the individual affectation but must have a correspondence with the collective. [ABSTRACT FROM AUTHOR]