Search

The Saamaka, one of Suriname's six Afro-descendant maroon groups, have lived in the rainforest since they escaped slavery in the colonial era, adapting Indigenous foods and materials to survive in a new environment. In 1762 the Dutch signed a treaty that recognized Saamaka freedom and autonomy one hundred years before the abolition of slavery. However, the Saamaka have struggled against persistent attempts at ecocide by the Dutch colonial government and then, since independence, by the Surinamese state. This article highlights the plight of tribal and Indigenous groups in Suriname, especially the Saamaka, who have protested against logging and mining by demanding rights to their lands. The article relies both on qualitative interviews with maroon and Indigenous groups as well as Surinamese literature, especially Anton de Kom and Cynthia McLeod, to understand the Saamaka's own ecological awareness vis-à-vis their representation as forest peoples. The article critiques alphabetic literacy as limiting of Indigenous and maroons' use of orality, which emphasizes collectivism. The interviews show the innovative techniques through which Indigenous and Black ecologies define the relationship of humans to their environment in the Guiana Shield. Indigenous and maroon cartographic and spatial practices are confirmed through interviews and storytelling. [ABSTRACT FROM AUTHOR]

This issue navigates the intersections of Black and Indigenous ecologies. Colonial epistemologies still marginalize Black and Indigenous peoples in discussions about ecologies: they neglect Black and Indigenous peoples' disproportionate environmental dispossession and the effects of environmental racism while "naturalizing" Black and Indigenous peoples as closer to the natural environment. The contributions to this issue draw on convergences between environmental inequality, sonic ecologies, and the legacies of colonialism to shape ongoing conversations. The issue traces historical as well as contemporary relationships and attends to the linkages and disruptions at work in Black and Indigenous ecologies, especially in the midst of climate change, which continues to affect those who are least responsible for the planet's degradation. The articles in this issue make visible entwined histories in Black and Indigenous ecologies, as well as histories of oppression, that may trouble territorial boundaries and expand relationalities. [ABSTRACT FROM AUTHOR]

Despite considerable investment, health outcomes for First Nations people are well below those of the rest of the population in several countries, including Canada, the United States, and Australia. In this article, the authors draw on actor-network theory and the case of Birthing on Country, a successful policy initiative led by First Nations Australians, to explore the decolonization of health services. Using publicly available archival data and the theoretical guidance of actor-network theory, the analysis offers insight into how marketing techniques and technologies can be deployed to achieve improved health outcomes and implement decolonized approaches. The insights provided have theoretical implications for marketing scholarship, social implications for understanding and implementing an agenda of decolonization, and practical implications for health care marketing. [ABSTRACT FROM AUTHOR]

Background Methods Findings and Discussion Conclusion So What Strengths‐based approaches to health care are often seen as an alternative to deficit‐based approaches and are common in Aboriginal health settings. Despite this, there is little existing research that describes Aboriginal peoples' perspectives about the strengths of their communities. This paper describes cultural strengths and resources as understood by Aboriginal people living in western Sydney.In‐depth interviews were used to collect qualitative data from two communities on Dharug and Dharrawal Country in western Sydney Australia. Data come from a larger study, which focused on how cultural strengths supported sexual well‐being. Fifty‐two interviews were conducted with Aboriginal young people (aged 16–24 years) by trained peer interviewers. Additionally, 16 interviews with Aboriginal adults (25 years and older) were conducted by members of the research team.While opinions varied, four key areas of cultural strength were identified: (1) strong kinship relationships; (2) knowledge sharing; (3) shared experiences, identities, and values; and (4) knowing Country. Throughout these four themes, the sense of connection and belonging is viewed as an important overarching theme.Communities are not homogenous with regard to what they view as cultural strengths. Knowing Country and practising culture meant different things to different individuals while providing a similar sense of belonging, connection, and identity.Health service providers, policies, and programs can use this information to understand the continuing impacts of past policies and events whilst recognising that each community has strengths that can be drawn upon to improve service engagement, knowledge sharing, and health outcomes. [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]

Aim: To compare pregnancy outcomes between IA and non IA lupus patients. Background: Pregnancy in lupus patients confers an increased risk of maternal and fetal morbidity. There are no data on pregnancy outcomes for indigenous Australian (IA) patients with lupus. Methods: Using state‐wide longitudinal hospital morbidity data, we studied 702 pregnancies in IA (n = 31) and non‐indigenous (NI) patients with lupus (n = 357) in Western Australia and compared rates for live birth (LB), preterm birth (PB) and gestational complications in the period 1985–2015. Results are presented as medians or frequency. Results: IA patients had proportionally more pre‐existing renal disease (35 vs 13%, P < 0.01) and lower socio‐economic status (P = 0.02). Age at first pregnancy was lower in IA patients (27 vs 30 years, P < 0.001), recorded gravidity was similar (2 vs 2, P > 0.6) and elective termination (n = 138) was more frequent in NI than IA pregnancies (21.1 vs 4.8%, P < 0.01). For continued pregnancies (59 in IA and 505 in NI), respective outcomes were as follows: LB 84.7% versus 91.5% (P = 0.15), spontaneous abortion 13.5% versus 6.9% (P = 0.13), (pre‐)eclampsia 8% versus 9.9% (P = 0.89), PB 12% versus 13.4% (P = 0.98) and caesarean delivery 30% versus 47.2% (P = 0.02). Gestational diabetes (26% vs 6.1%), renal flares (20% vs 5.6%) and infections (22% vs 6.3%) were all more frequent in IA lupus pregnancies (all P < 0.001). Conclusions: The burden of comorbidities was higher in IA patients with lupus due to renal flares, gestational DM and infections. Although PB rates were overall high, they were, however, similar for IA and NI lupus pregnancies, as were LB rates. [ABSTRACT FROM AUTHOR]

This paper asks how can we as geographers, occupying positions of relative privilege but also beholden to institutions entangled with legacies of colonialism and ongoing colonization, find and embody our responsibilities to Indigenous people and nations and contribute to decolonization within and beyond the academy? We begin by reflecting on Doreen Massey's (2004) theorization of geographies of responsibility and critiques of it in the intervening years. We then engage with important considerations including the politics of recognition, relational grammars of settler colonialism and Indigenous notions of relationality. To avoid the traps of recognition politics, which often foreclose the more transformative possibilities of responsibility, we propose ways of taking of decolonial responsibility in our teaching, research and professional service. While we cannot provide simple solutions to the difficult challenge of pursuing decolonization in the academy, we believe that centralizing and prioritizing relationships of responsibility to and through place in support of resurgent Indigenous nationhood is required to avoid the denuding, individualizing process of colonial recognition and superficial performative decolonisation. [ABSTRACT FROM AUTHOR]

Currently there is a severe lack of research on autism and Indigenous people in Canada. This scoping review explores this literature gap and assesses the same literature from an Indigenous perspective. Scoping reviews are an effective means to explore the literature in a specific area, in this case, autism and Indigenous people in Canada. We explored existing literature as it pertains to Indigenous populations and autism in Canada. To support this review, the Indigenous Quality Assessment Tool (QAT) was adapted to appraise the quality of literature. In total, there were a total of 212 articles identified of which 24 met the inclusion criteria: (1) some focus on autism, (2) a component specific to Indigenous people, and (3) specific to Canada. Of the 24 articles and reports, 15 were peer-reviewed and the rest considered grey literature. Most articles focused on program delivery with some literature using primary data (quantitative and/or qualitative). Overall, the quality of the research was appraised as poor, as determined by the QAT. Findings reaffirm the critical need for research that addresses autism in Indigenous communities within Canada and show the importance of having research done in full partnership with, or led by, Indigenous people. [ABSTRACT FROM AUTHOR]

Entrepreneurship has become a prominent strategy for overcoming poverty, but few studies have identified the specificities of different entrepreneurial configurations in indigenous contexts. Thus, the aim of this study was to analyze positive effects and their relationship with participants' profiles of entrepreneurial programs, from the experiences and meanings of Mapuche people (mostly women) in poverty and social vulnerability situation in rural and urban contexts. A qualitative study was conducted in rural and urban areas considering a total of 19 respondents. Results focus on woman experiences showing three types of Mapuche entrepreneur women profiles (fighter, submissive and reluctant) and their trajectories in entrepreneurship programs, considering their responses to their background, their relationship with the program and profile-specific positive effects. [ABSTRACT FROM AUTHOR]

Currently, little research exists on disabilities among Native American communities and no research exists on how Native Americans perceive disabilities, services currently available, and unmet needs. Understanding these key areas is essential to providing efficacious and culturally relevant care. To address this gap in the literature, we used Indigenous research methodology through sharing circles throughout the state of Utah to listen and amplify the voices of the Native communities. Participants shared how they conceptualize "disability," what they thought of current services, and how they thought the needs of Native persons with disabilities should be addressed. Four major themes emerged in the data: a culturally-based conceptualization of "disability," barriers to services, belonging, and needed actions. These themes highlight the cultural strengths among Native communities surrounding disabilities and bring attention to systematic change needed to better address the needs of Native Americans with disabilities. POINTS OF INTEREST: Native Americans are diagnosed with disabilities more than the general American population. Cultural understandings, including the definition of "disability," may influence diagnosis rates. This study aimed to get a more complete picture of how Native Americans understand disabilities and what services would be helpful for those with disabilities in their communities. Native American participants shared their experiences and thoughts about disabilities in sharing circles to discuss important topics in a cultural way. Four major themes were identified following these sharing circles, including a culturally-based definition of "disability," barriers to services, belonging, and needed actions. These themes highlight the cultural strengths among Native communities surrounding disabilities and bring attention to what changes could be made to better serve the needs of Native Americans with disabilities. [ABSTRACT FROM AUTHOR]

Publish or perish is the cautionary aphorism reminding academics to produce academic work for career longevity. For communities historically excluded from tertiary institutions, this aphorism can also signify a responsibility to ensure their voices are heard. Tertiary institutions recognise the importance of fostering productive writing opportunities; and writing retreats are a valuable approach. This article demonstrates the importance of writing retreats from the perspective of Indigenous postgraduate scholars in Australia. Two writing retreats were held off-campus in 2018–2019. To identify the impact of the writing retreats, we (the participants in the retreat) used an active participatory approach to explore our experiences using data collected from Yarning circles and written critical self-reflections. We identified three key themes: (1) writing retreats as supportive spaces for academic writing, (2) the development of an ongoing community of practice and (3) the importance of managing cultural risk in Indigenous programs. The findings demonstrate the importance of providing culturally grounded opportunities that support Indigenous scholarship. [ABSTRACT FROM AUTHOR]

In the Czech Republic there has been a growing interest in education in nature [výchova v přírodě] in connection with accreditation as a field of study. Outdoor experiential educator Jan Neuman, who died in April 2021, was instrumental in the development and formalisation of Czech education in nature programmes over the past 50 years. The aim of this review is to highlight the culturally unique, holistic and multi-disciplinary approaches of the concept of education in nature within the Czech environment, comparing this term with outdoor education internationally. Such cross-referencing of different cultural and indigenous variants aims to enhance outdoor physical activity opportunities in natural environments. We define education in nature in the Czech Republic and highlight the historical development of education in nature, with a focus on turistika activities, summer camps [tábory], and holistic dramaturgy approaches that elaborate on the cultural heritage and unique Czech approach to education in nature. [ABSTRACT FROM AUTHOR]

This paper investigates the potential of Ubuntu philosophy for decolonising Participatory Research (PR) in the Global South, addressing power imbalances and research process challenges. Despite PR's focus on community involvement, it can perpetuate practices contradicting its principles, hence the rise of 'decolonising research' for fair, respectful researcher-community relationships and meaningful community knowledge. The central question is, 'How can Ubuntu serve as a tool for decolonising PR in the Global South?' Drawing from decolonisation, PR, and Ubuntu literature, we offer a novel perspective on applying Ubuntu in PR. The study demonstrates how Ubuntu promotes social change and justice, challenges Western knowledge universality, and empowers marginalised Global South communities via democratic, participatory platforms. We provide theoretical insights and practical suggestions for PR stakeholders, asserting that Ubuntu adoption can foster equitable, inclusive practices benefiting communities. The paper also invites further examination of indigenous philosophies in decolonising research, enriching knowledge production in the Global South and globally marginalised communities. [ABSTRACT FROM AUTHOR]

The Northwest Territories (NWT), Canada has high rates of sexually transmitted infections (STI) that elevate HIV acquisition risks. We conducted a mixed-methods study to explore the potential of land-based peer leader retreats (PLR) in building HIV prevention enabling environments among Northern and Indigenous youth in the NWT. PLRs are grounded in Indigenous principles and ways of knowing, acknowledging the land as a physical, spiritual, emotional, and intellectual being with the potential to facilitate (re)connection to culture, community, and self. We conducted one-week PLRs between 2016 and 2021 with adolescents aged 13–17 in the NWT. PLRs addressed HIV/STIs, safer sex, and gender equity. We conducted post-retreat focus groups (FGs) and pre/post-retreat surveys with youth participants (n = 353), and post-retreat FGs with PLR facilitators (n = 252). We applied thematic analysis to FGs and assessed pre/post-retreat changes in HIV/STI knowledge and safer sex efficacy (SSE) using paired sample t-tests. We assessed factors associated with post-test SSE and HIV/STI knowledge using multivariable linear regression. Youth participants (n = 353; mean age: 14.5, standard deviation [SD]: 1.3) were mostly Indigenous (71%) and women (66%). Participant narratives revealed PLRs enhanced technical communication (e.g., correct condom use). There were significant post-retreat HIV/STI knowledge increases; change score increases were lower for Indigenous participants. Qualitative narratives described how PLRs fostered transformative communication (e.g., sexual consent). There were significant post-retreat increases in SSE, and these were lower among men and sexually diverse (vs. heterosexual) participants. Land-based PLRs offer the potential to build technical and transformative communication to facilitate HIV prevention with youth in Canada's North. [ABSTRACT FROM AUTHOR]

Climate adaptation for Indigenous communities is not as simple as making good policy; it is equally about how policy is implemented and how collaboration unfolds between settler governments and Indigenous stakeholders. Rural Alaska Native villages are among the most environmentally threatened communities in the United States. Their ability to effectively manage environmental change and preserve sovereignty depends upon successful collaboration with a range of stakeholders, especially federal agencies. For more than two decades, academics and government agencies have documented a consistent pattern of failures, particularly by federal actors, to effectively manage adaptation challenges. These obstacles are sometimes misrepresented as policy failures. While poor policy is certainly involved in these poor outcomes, this paper highlights a set of barriers to successful collaboration that are not policy issues, per se, but rather micropolitical issues; that is, they pertain to the conduct of government in the context of Tribal relationships. Unaddressed, these micropolitical issues have created obstacles to Alaska Native communities' self-determination as they adapt to a changing landscape. These barriers are explored in a case study drawn from Typhoon Merbok, which struck Western Alaska in 2022, and empirically grounded in a series of interviews and participant observation with experts, elders, elected officials, and Tribal staff. This article concludes with several concrete recommendations to improve the practice of domestic diplomacy between Indigenous communities and colonial governments. [ABSTRACT FROM AUTHOR]

This essay assesses how historians have studied the relationship between Native Americans and the Atlantic world in the early modern period. It traces the development of what the author calls a "continental divide" between scholars of Indigenous and Atlantic histories, as distinct subfields emerged from different questions, methods, archival practices, and ethical commitments. Recent scholarship has begun to bridge this divide, however, suggesting promising new directions. [ABSTRACT FROM AUTHOR]

SUMMARY: Good semen quality is a vital tool for the rapid improvement of fertility by allowing maximum use of genetically improved roosters. Evaluation of the best quality semen for different chicken breeds increases artificial insemination efficiency and helps to improve chicken production through the wider usage of genetically superior roosters. The main aim of this systematic review is to summarise the fertility responses and semen quality parameters of different poultry strains to provide a summarised clue for breeders working on indigenous poultry breeds. There was a difference in semen volume per ejaculation between breeds' fertility; however, there was similar semen volume for both Bar Plymouth Rock and Sasso breeds (0.8 mL). The semen volume of Bar Plymouth Rock ranged from 0.3 to 0.8 mL. There was a maximum (86%) of sperm motility in indigenous chickens from Chung University and a lower motility for indigenous chickens at the University of Urmia (29.6%). Viable sperm for Venda chicken was higher (96.8%) than the other breeds, and its performance ranged from 46.7% to 96.8%; however, there was the lowest (13%) sperm viability for Hubbard rooster. The sperm viability for White Leghorn also ranged from 49.7% to 82.5%. The abnormality of sperm was higher (72.6%) for the Rhode Island Red breed but lowest (3.2%) for indigenous chicken from Taiwan and 7% for Dahlem Red. Turkey's breed was superior for spermatozoa concentration (10.6 × 109/mL) than other rooster breeds. The lowest (1.2 × 109/mL) sperm concentration was reported for Beijing chickens. In terms of the fertility rate, there was a higher (93%) fertility rate for White Leghorn (ranging from 81.7% to 93%) and the lowest (50.6%) fertility rate for South African Naked Neck (ranging from 50.6% to 55.7%. The observed difference in fertility and semen characteristics across the breeds was mainly attributed to the genetic, age, nutrition type, management difference, production type, agroecology difference, collection frequency and collection interval. [ABSTRACT FROM AUTHOR]

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

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

Background: Higher odds of survival have been reported in European infants compared to Indigenous Māori and Pasifika infants with critical congenital heart disease in New Zealand. We therefore aimed to understand how to mitigate this disparity by investigating the parent and healthcare professional experiences' of critical congenital heart disease healthcare in New Zealand. Methods: A prospective qualitative study utilising semi-structured interviews was conducted on a cohort of purposefully sampled parents and health professionals with experience of critical congenital heart disease healthcare in New Zealand. Parents were recruited after a fetal critical congenital heart disease diagnosis and offered two interviews at least three months apart, whilst multidisciplinary fetal and cardiosurgical health professionals were interviewed once. Interviews were recorded and transcribed verbatim before coding, categorization and qualitative analysis. Results: During 2022 and 2023, 45 people participated in 57 interviews (25 parents: 19 mothers, 6 fathers; Indigenous Māori, n = 5; Pasifika, n = 6; Asian, n = 4; European, n = 10; and 20 healthcare professionals: European n = 17). The three lessons learned from participants were: (1) Minoritized groups experience disparate healthcare quality; (2) healthcare systems are under-resourced to provide equitable support for the differential needs of grieving parents; and (3) healthcare systems could engage minoritized families more optimally in shared decision-making. Conclusions: According to the experiences of parents and healthcare professionals, persisting inequities in CCHD healthcare quality occur by ethnic group, with the New Zealand healthcare system privileging European families. The concepts from this study could be translated by healthcare leaders, policymakers, and professionals into evidence-based healthcare system improvements to enhance experiences for non-European families more broadly. [ABSTRACT FROM AUTHOR]

AbstractIn Australia, Aboriginal young people who are lesbian, gay, bisexual, trans, queer or otherwise sexuality and gender diverse (LGBTQ+) are recognised within several overlapping priority populations in state and federal sexually transmissible infection and HIV strategies. However, limited research has documented their unique sexual health experiences, needs and preferences. In this qualitative study, semi-structured interviews were conducted with 10 LGBTQ+ Aboriginal young people aged 16–24 years in New South Wales. Interviews incorporated questions about service access, positive and negative experiences and self-determined healthcare priorities. We conducted a strengths-based thematic analysis to understand the issues of greatest importance in sexual healthcare for participants. Using the framework of ‘imaginaries’, we explored how participants imagined sexual healthcare that would meet their individual and cultural needs. The dominant imaginary centred on respect, representation and the as-yet-unrealised possibility of sexual healthcare designed by and for people who shared the intersection of Aboriginal and LGBTQ+ experience. We identified individual-level, service-level and societal-level factors influencing this imaginary, including relationships, accessibility and experiences of racism. Analysing the imaginaries constructed by LGBTQ+ Aboriginal young people of empowering, culturally safe sexual healthcare that is ‘for them’ provides insight into potential service design to improve sexual health outcomes for this population. [ABSTRACT FROM AUTHOR]

Sense-making processes shape the messages and impacts of qualitative research. Using qualitative data analysis methods embedded within a Pacific-Indigenous research paradigm decolonises research. This article discusses the Pacific-Indigenous data analysis processes of talanoa and fa'afaletui employed within a study of Pacific elder care in Aotearoa New Zealand, conducted by scholars of Pacific/Moana heritage. While research literature has primarily identified talanoa and fa'afaletui as data collection methods, we discuss our use of talanoa and fa'afaletui as methods of analysis. Talanoa and fa'afaletui were engaged as collective processes of orality weaving understanding from the researchers' lived experiences and navigating across languages. Enhancing authenticity and actionability are identified as benefits of talanoa and fa'afaletui collective data analysis. Considerations for implementing these methods are language, logistics and location. [ABSTRACT FROM AUTHOR]

Introduction Objective Design Findings Discussion Conclusions Disparities in the health of Indigenous people and in the health of rural populations are well described. University Departments of Rural Health (UDRHs) in Australia are federally funded under a program to address ongoing challenges with health workforce distribution for rural and remote areas. They have a significant role in research in regional, rural and remote areas, including research related to Indigenous health. However, a comprehensive analysis of their contributions to original Indigenous health related to Indigenous health is lacking.This study examines the contributions of UDRHs to Indigenous issues through analysis of publications of UDRHs focused on Indigenous health during the period 2010–2021.This paper examines a database of UDRH Indigenous‐related publications from 2010 to 2021.A total of 493 publications to which UDRHs contributed were analysed, including 354 original research articles. Health services research was the most common category, followed by epidemiology and papers exploring Indigenous culture and health. While health services research substantially increased over the period, the numbers of original research papers specifically focused on Indigenous workforce issues, whether related to Indigenous people, students or existing workforce was relatively small.This broad overview shows the nature and trends in Indigenous health research by UDRHs and makes evident a substantial contribution to Indigenous health research, reflecting their commitment to improving the health and well‐being of Indigenous communities.The analysis can help direct future efforts, and future analyses should delve deeper into the impact of this research and further engage Indigenous researchers. [ABSTRACT FROM AUTHOR]

Indigenous peoples of Aotearoa New Zealand, Māori, are often excluded and underserved by hearing health services that often neglect their cultural values and needs. In response to this, we aimed to advance the delivery of culturally appropriate services with Māori clients through the validation of a te reo Māori hearing screening test. A He Awa Whiria: Braided rivers framework was applied to weave Māori knowledge and cultural values into this audiological research and to support the collaboration of Māori and non-Māori researchers through a Kaupapa Māori approach stream. While the validation of the screening test was interrupted due to COVID-19, we discuss in detail the approach stream used in this study. Together the approach and validation streams form the foundation of an ongoing research initiative aimed at addressing Western biomedical approach limitations, expanding the hearing health sector's knowledge base to deliver culturally responsive care, and in a small way contributing to the revitalisation of te reo Māori.Glossary of Māori words: Ahitereiria ki te Hauāuru: Western Australia; atua: ancestor with continuing influence; Aotearoa: North Island of New Zealand - now used as the Māori word for New Zealand; hapū: sub-tribal, clans, wider whānau descent or political units; hongi: traditional Māori greeting; He Awa Whiria: braided rivers approach; hui: meeting; ia: Te reo Māori pronoun for everyone; iwi: tribe; kai: food; Kai Tahu/Ngai Tahu: tribal group of the South Island; kanohi kitea: the seen face; kanohi ki te kanohi: face-to-face; karakia: incantation, chant, thought, or prayer; kaumātua: Māori elder/s; kaupapa: topic, policy, matter of discussion; Kaupapa Māori: a philosophical approach using Māori knowledge and values; kete: woven basket/s; Kohanga Reo: Māori language preschool; kōrero: narratives and prose; koringo-tangi-roa: the wooden flute or trumpet of Ngongo; kūmara: wweet potato; Kura Kaupapa: Māori language immersion schools; kupu: word, vocabulary; manaakitanga: the process of showing respect, generosity and care for others; Māori: Indigenous people of Aotearoa New Zealand; marae: a significant Māori community complex of buildings; mātauranga Māori: Indigenous Māori knowledge; Ngā Rauru: an iwi of Taranaki; Ngāpuhi: a tribal group situated in the top of the North Island; Ngāti Hau: people of the Whanganui River; Ngāti Porou: a tribal group of the East Coast of the North Island; Ngāti Whātua: tribal group between the Hokianga Harbour and Tāmaki; Ōtautahi: traditional name known now as Christchurch; Pākehā: New Zealander with European descent, non-Māori; Papatūānuku: Earth mother; pihoi: inattentively deaf; pūwharawhara: deaf; Rakinui/Ranginui: Sky father; Rehua: a deaf atua associated with kindness, a child of Pāpātuanuku and Rakinui; tāhorehore: deaf as if the ears were cropped; Takaroa/Tangaroa: an atua of the sea; Taki-ao-terangi: daughter of Rehua; Tāmaki: Auckland; Tāne-tūturi: a deaf child of Ranginui and Papatūānuku; Tangata Tiriti: people of Te Tiriti, referring to all non-Māori citizens and residents of Aotearoa; tangata whenua: people of the land, Indigenous peoples, local people, hosts; taonga: treasure of social or cultural value; tapu: sacred, spiritual restriction containing a strong imposition of rules and prohibitions; taringa kōhatu: deaf, stubborn; taringa muhu kai: ear listening for food - a person whose only concern is when food is served; taringa puta iti: little ear orifice, inattentive; taringa turi: deaf; teina: young, less skilled learner; te Ao Māori: the Māori world; te reo Māori (te reo): the Māori language, Indigenous language of Aotearoa; Te Tiriti o Waitangi: Signed in 1840 this is the Māori language version of an agreement between two internationally recognised sovereign nations, Māori, as tāngata whenua, and the British Crown; Te Waipounamu: the South Island of Aotearoa New Zealand; Te Whakamātautau Whakarongo o Aotearoa: Te Reo Māori Digit Triplet Test, TRMDTT; tikanga Māori: Māori customs, procedures, protocols, practices, system of values, the Māori way; tīpuna: ancestors; tohunga: priest, practitioner, expert; tuakana: mentors; turi: deaf; turikere: deafened; waiata: songs and chants; wairuatanga: spiritual well-being; Waitaha: traditional name for region known as Canterbury; wānanga: to meet and discuss, Māori learning, educational forum; whakamā: shame, embarrassment, guilt; whakapapa: To place in layers, to recite genealogies, lineage; whakarongo: an intransitive verb that can mean to listen but may also be used to ready the senses such as to smell, touch or feel; whakataukī: proverb, significant saying; whakawhanaungatanga: an indigenous process of creating relational connection; whānau: immediate and extended family and friends. [ABSTRACT FROM AUTHOR]

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

Background: Few studies have examined the menopausal transition in American Indian and Alaska Native (AI/AN) women; these reports indicate they are the most likely group to report bothersome vasomotor symptoms (VMS). Evidence demonstrates VMS may be a biomarker for chronic diseases. Thus, evidence-based interventions to improve VMS and other symptoms and health-screening rates for urban midlife AI/AN women are needed. Objective: The objectives of this community-based project were to form a Community Advisory Board (CAB) with whom to: 1) conduct CAB meetings (similar to a focus group) with midlife AI/AN women to understand their lived health care experiences and needs during the menopausal transition; and 2) obtain guidance in creating a tailored intervention. Methods: Eligible participants indicated they were registered members of American Indian Tribes, self-identified as a woman, aged 35 or older, and were recruited through the Urban Indian Center of Salt Lake and community outreach. Three CAB meetings were conducted via Zoom. A qualitative-descriptive approach was used for analysis, with the aim of staying close to the data to understand AI/AN women's experiences and needs. Transcripts were iteratively coded using content/thematic analysis. Results: Four themes emerged: 1) lack of and desire for information about the menopause transition; 2) barriers to accessing care; 3) matriarchal priorities impacting personal health outcomes; and 4) preferences for Indigenous and integrative medicine as first-line interventions, followed by conventional medicine. Conclusions: Among this sample of urban AI/AN women, there was a great need for and interest in information about menopause, both for themselves and for their daughters and family. Integrative and Indigenous approaches were preferred. Proposed next steps include developing and pilot-testing a nurse-delivered health-education intervention with Indigenous, integrative, and conventional medical content. [ABSTRACT FROM AUTHOR]

The climate crisis has exacerbated many ecological and cultural problems including wildfire and drought vulnerability, biodiversity declines, and social justice and equity. While there are many concepts of social and ecological resilience, the exemplar practices of Indigenous stewardship are recognized in having sustained Indigenous peoples and their countries for millennia and past climate change events. California has been at the crossroads of many of these issues, and the historic and current contributions of Indigenous peoples to addressing these provide an excellent study of ecocultural stewardship and leadership by Indigenous peoples to achieve climate resilience. [ABSTRACT FROM AUTHOR]

Aim Method Results Conclusion Incorporating health‐related quality of life (HRQoL) measures into health economic analyses can help to provide evidence to inform decisions about how to improve patient outcomes in the most cost‐effective manner. The aim of this narrative review was to assess which HRQoL instruments have been used in economic evaluations of type 2 diabetes management including in Indigenous communities.MEDLINE (Ovid), Embase (Ovid) and Cochrane were searched from inception to June 2022. Studies included patients with type 2 diabetes; economic evaluations, derived scores from direct questioning of individuals; and were in English. Records were assessed for bias using the JBI critical appraisal tools.A total of 3737 records were identified, with 22 publications meeting the criteria for inclusion. Across those 22 articles, nine HRQoL instruments had been utilised. Generic tools were most frequently used to measure HRQoL, including EQ‐5D (−3 L and −5 L) (n = 10, 38%); SF‐12 (n = 5, 19%); and SF‐36 (n = 4, 15%). Two tools addressing the specific stressors faced by people with type 2 diabetes were utilised: Problem Areas In Diabetes tool (n = 1, 4%) and Diabetes Distress Scale (n = 1, 4%). Two publications reported whether the study population included Indigenous peoples.A wide range of HRQoL instruments are used in economic evaluations of type 2 diabetes management, with the most frequent being varying forms of the EQ‐5D. Few economic evaluations noted whether Indigenous peoples were featured in the study population. More research into HRQoL in people living with type 2 diabetes is urgently needed to improve evidence on effectiveness and cost‐effectiveness of interventions. [ABSTRACT FROM AUTHOR]

The group of vegetables known collectively as Kyo-yasai is a key part of food culture in Kyoto, once Japan's capital city for over 1000 years. A favorable climate and other cultural influences enabled Kyo-yasai culture to flourish. This study reviews the history, work to preserve, and marketing of Kyo-yasai. It also summarizes the scientific research conducted in the past few decades concerning breeding, functionality, nutrition, and taxonomy to provide an overview of Kyo-yasai today. The first record of heirloom vegetables in Japan was in the third century. After Kyoto became the capital in 794, a variety of vegetables were gradually introduced, and these have been developed and selected as Kyo-yasai for many centuries now. However, F1 vegetable cultivars became the national norm after World War II, and Kyo-yasai faced the risk of extinction. Consequently, farmers, researchers, municipalities, and other groups decided to preserve Kyo-yasai. In 1974, the Kyoto prefectural government began preserving Kyo-yasai seeds. At the time it also defined 37 heirloom vegetables as 'traditional Kyo-yasai.' Additionally, agricultural cooperatives, wholesale markets, restaurants, and municipalities started to promote sales of Kyo-yasai. Furthermore, a breeding program was set up by Kyoto prefectural institutes looking at ways of improving cultivation suitability. Functional and taxonomical research by Kyoto Prefectural University and other organizations has revealed not only that Kyo-yasai has higher functionality overall compared than common F1 cultivars, but also the genomic uniqueness of Kyo-yasai. These efforts collectively improved our understanding of Kyo-yasai and promoted their production. The preservation of these heirloom vegetables has a clear benefit in that it would contribute to the diversity of species and food cultures. [ABSTRACT FROM AUTHOR]

Moose (Alces alces; mooz [singular], moozoog [plural] in Anishinaabemowin, Ojibwe language) are an important species to many Indigenous rights‐holders and stakeholders throughout their circumpolar range. Management of moose can often lead to conflict when various perspectives of Indigenous nations are not recognized or appreciated. During the 55th North American Moose Conference and Workshop held in Grand Portage, Minnesota, USA, we held a workshop with 145 participants centered around co‐stewardship of moose among various Indigenous nations, federal, state, and provincial governments, academia, and non‐governmental agencies. Using a facilitator, the participants identified opportunities and challenges surrounding issues related to moose management. Participants then further identified priority improvements and action steps for co‐stewardship. Six core principles of Indigenous co‐stewardship were developed: 1) recognition of Indigenous Sovereignty, which specifies that co‐stewardship must begin with a recognition of the sovereignty of Indigenous nations and their inherent rights to manage, conserve, and preserve natural and cultural resources within their ancestral lands; 2) shared responsibility, where co‐stewardship is a shared responsibility between Indigenous nations, federal governments, and state governments; 3) cultural and ecological respect, which stipulates that co‐stewardship should honor the cultural significance of moose to Indigenous nations and recognize the ecological importance of moose within the broader ecosystem; 4) inclusive decision‐making, which details that co‐stewardship requires inclusive and equitable decision‐making processes that involve meaningful consultation and consent from Indigenous nations; 5) resource sharing and capacity building, where co‐stewardship involves the sharing of resources and knowledge between Indigenous and non‐Indigenous partners; and 6) adaptive management and sustainability, specifying that co‐stewardship should embrace adaptive management principles, where management strategies are continuously evaluated, adjusted, and improved based on new information and changing conditions. Some of the key takeaways from the workshop included that it will be essential to integrate Indigenous ways of knowing into an equitable and inclusive management system, there are existing models of co‐stewardship that can be built upon, it is critical to build trust among all key stakeholders and rights‐holders, and it will be important to establish formal and informal collaborative systems among all partners to support co‐stewardship at all levels. We discuss a study and synthesis on Indigenous co‐stewardship of moose and offer a synopsis and recommendations to advance restoration of moose in North America. [ABSTRACT FROM AUTHOR]

The Grand Portage Band of Lake Superior Chippewa manages for sustainable subsistence harvests of moose (mooz; Alces alces) and white‐tailed deer (waawaashkeshi; Odocoileus virginianus). Moose populations in northern Minnesota, USA, are declining, which may necessitate alterations to Indigenous subsistence practices. Moose and deer exhibit seasonal behaviors such as altered space use and movement strategies, to which gray wolves (ma'iingan; Canis lupus) and humans may adapt, resulting in seasonal mortality patterns. Identifying periods of increased moose and deer vulnerability is important for achieving tribal conservation objectives. We assessed seasonal cause‐specific mortality of adult moose (2010–2021) and deer (2016–2022) fitted with global positioning system collars on and near the Grand Portage Indian Reservation (Gichi Onigaming; GPIR) in Minnesota and hypothesized mortality risk would be influenced by species‐specific space use patterns and weather. We estimated survival rates and mortality risk using time‐to‐event models. We recorded 42 moose mortalities (17 health issues, 8 predations, 4 subsistence harvests, 13 unknown causes) and 49 deer mortalities (26 predations, 13 harvests, 4 other causes, 6 unknown causes). Mean annual moose survival was 83.2%, and mortality risk peaked during late winter (~25 April) and fall (~8 October). Mean annual deer survival was 48.0%, and mortality risk peaked during late winter (~25 March) and during their fall migration period (~11 November). Mortality timing coincided with transitions between space use states (i.e., periods of spatial stability), suggesting ungulates are at greater risk during these transitional periods, though movement strategy (i.e., resident vs. migratory) did not influence mortality risk. Further, increased winter severity corresponded with increased deer mortality. We observed similar temporal peaks in mortality risk when harvest mortalities were censored, suggesting our observed seasonal mortality peaks occur naturally despite harvest comprising most fall deer mortality. Our results can inform population models and harvest regulations by identifying periods of mortality risk on GPIR under Anishinaabe principles of seventh‐generation conservation planning. [ABSTRACT FROM AUTHOR]

Objective: Along with other Australian health professionals, occupational therapy students need to understand Aboriginal and Torres Strait Islander culture and health issues to develop their capacity to work effectively with this community and meet accreditation standards. The study aimed to explore the learning experiences of occupational therapy students during a module focused on Aboriginal and Torres Strait Islander peoples' health issues and approaches. Methods: A qualitative descriptive method was used. Individual interviews were audiotaped, transcribed and analysed thematically following the module. Participants were asked about their prior experience with Aboriginal and Torres Strait Islander peoples, feelings about undertaking the module, difficulties and highlights of the module, and how the module contributed to their learning. Results: In all, 18 students participated in interviews. Interview themes were (1) student context of learning about Aboriginal and Torres Strait Islander peoples' heath and culture, (2) experiencing the module with others and (3) student learning gains following the module. Conclusion: Students developed in their self-awareness and understanding of Aboriginal and Torres Strait Islander peoples' issues of relevance to occupational therapy. Further research is needed to evaluate educational activities with occupational therapy and other health professional students across Australia, and ongoing culturally responsiveness training for health professionals (post-registration). What is known about the topic? Health professional students need to develop their knowledge and skills in working with Aboriginal and Torres Strait Islander peoples to be culturally responsive and meet their health needs effectively. What does this paper add? This study is the first to describe the responses of occupational therapy students to a module on Aboriginal and Torres Strait Islander health and wellbeing. Students were challenged about any biases that could affect their capacity to be culturally responsive. What are the implications for practitioners? Both practitioners and students need to be culturally responsive to provide culturally safe services to Aboriginal and Torres Strait Islander peoples. [ABSTRACT FROM AUTHOR]

Aboriginal and Torres Strait Islander peoples are the traditional owners of Australia. It has been predicted that they have been the custodians of these lands for at least 60,000 years. Their traditional lands are inextricably linked to their languages, cultural practices and spiritual being. As the custodians they have used their traditional Indigenous knowledge to care for the land – its plants, animals and waterways, protecting unique ecosystems and maintaining sustainability. In fact, their traditional understanding reflects what has been described in the literature as a sustainable mindset. We come together as non-Aboriginal and Aboriginal educators to explore how environmental threats within the epoc of Anthropocene may be addressed using such a sustainable mindset – one reflecting both indigeneity and posthumanism perspectives. We describe three case studies showing how the use of traditional knowledge held by local Indigenous communities (IPLCs) can be used with non-Indigenous knowledge to address human induced planetary changes to protect important animal species and the land on which they live. We draw on written and oral reports from our Indigenous co-authors and data obtained informally from them by way of 'yarning'. We describe how in the north-west of Western Australia areas of significant ecological and cultural value are being negatively affected by human-induced change threatening different animal species and ecosystems. We outline the effects of light pollution in Port Hedland and how this is disrupting the life cycle of the flatback sea turtle - culturally significant sea animals. As a point of comparison, we next describe how green back turtle and Dugong populations are being protected and sustained on the Dampier Peninsula using traditional knowledge more recently supplemented through the work of the Bardi Jawi Rangers. Finally, we examine how the Fitzroy River catchment area is increasingly under threat from water extraction and mining, but how a sustainable mindset can be used to obviate these environmental risks. [ABSTRACT FROM AUTHOR]

This study aimed to establish differences in third-party attention through a toy-building activity among children between 9 and 11 years old from three cultural backgrounds: Rural Mapuche, Urban Mapuche and non-Indigenous Chilean. It was also examined whether third-party attention is related to learning a previously observed activity. Third-party attention involves maintaining two or more foci of interest simultaneously without losing attention and or interrupting the course of a task. It is of interest to study because it may undergo changes as a result of exposure to schooling. Given that these groups differ in cultural practices and years of formal schooling, the hypothesis was that it might be possible to identify differences in their attention patterns. The results showed that it seems like practices of Rural Mapuche families encourage third-party attention much more so than the other groups; therefore, the learning of skills arises in constellations of cultural practices that involve children's living conditions and guide their development. [ABSTRACT FROM AUTHOR]

Suicide remains a major public health problem, with nearly 1 million deaths per year. The number tends to increase over time and factors leading to suicide suicidal behaviors are complex. However, there is a paucity of evidence on suicidal behaviors and the associated factors among people living with HIV (PLWH) in Indonesia. Therefore, this study aimed to estimate the prevalence and associated factors of suicidal behavior between indigenous and non-indigenous living with HIV who were on Dolutegravir and Efavirenz therapies. The cross-sectional data were collected using questionnaires. Participants completed the Suicidal Behaviors Questionnaire-Revised (SBQ-R), Depression Anxiety Stress Scale-42 (DASS-42), HIV Stigma-Sowell Scale, and demographic information questions. The outcome was low and high self-reported suicidal behaviors, while logistic regression analyses were used to estimate adjusted odds ratios (aOR) for associated factors of high suicidal behaviors. A total of 200 PLWH were enrolled and 8.5% of the participants had high levels of suicidal behaviors. The majority of participants were Efavirenz users (84.0%), and Papuans as Indigenous (75.5%). More than half had a high school education (60.5%), were female (58%), married (54%), and unpaid (59%). The multiple logistic regression model showed that indigenous (aOR = 0.122; 95% CI = 0.029–0.514), and people who had children (aOR = 0.221; 95% CI = 0.051–0.957) were more likely to have low suicidal behaviors. Participants who were aged 18–27 years (aOR = 5.894; 95% CI = 1.336–30.579), had high self-blame (aOR = 1.342; 95% CI) = 1.004–1.792), and detectable HIV viral load (aOR = 6.177; 95%CI = 1.118–34.119) had high suicidal behavior. This study identified the risk of suicidality among PLWHs is high and routine suicide assessment is prioritized. The findings are also useful for intervention design and the development of clinical practice guidelines to manage the well-being of PLWH such as using digital intervention to cope with hindrances. [ABSTRACT FROM AUTHOR]

• Across the African continent, several rural communities persist in the practice of collecting, cultivating, and consuming indigenous food crops. • Cissus quadrangularis is said to heal broken bones, prevent the deterioration of bone matter and aid in bone growth. • This information suggests that because the energy bite with Cissus quadrangularis was a convenient, healthy and a snack item, it was well liked and accepted by participants of this study. • The sodium levels in both the samples of the developed product were low, contributing only 0.133 % to the DRI of both women and men. Indigenous plants thrive in natural ecosystems and have been used for food and medicine in many communities for centuries. Cissus quadrangularis is an indigenous plant with increasing popularity and great potential for nutritional enhancement to improve the functionality of food products and assist with food insecurity in South Africa. The aim of this study was to develop a sensory-acceptable food product using C. quadrangularis and to create awareness and increase acceptability of the plant among young adults. Two quantities of C. quadrangularis were used to make a trendy energy bite with two different quantities of C. quadrangularis 4 g (Sample 1) and 6 g (Sample 2) respectively. The developed food items were tested for sensory, microbiological, nutritional, and shelf-life. An awareness video with C. quadrangularis recipes and information was developed. The nutritional analysis showed the energy bite has minimal fat and salt. Sensory ratings did not vary between samples 1 and 2. A significant number of participants preferred or greatly appreciated the video and expressed interest in preparing foods using C. quadrangularis. A trendy and tasty food product using C. quadrangularis and an information tool may help young people consume an unfamiliar indigenous plant. [ABSTRACT FROM AUTHOR]

Objectives: Helicobacter pylori (H. pylori)—a gastric bacteria affecting almost 50% of the global population and leading to ulcers and cancer in severe cases—is a growing health concern among Indigenous populations who report a high burden of reported poor general health and gastrointestinal distress. We test hypothesized associations between H. pylori exposure patterns and environmental, social, and biological conditions among a sample of 212 Indigenous Awajún adults (112 males, 100 females, ages 18–65 years) living in the northern Peruvian Amazon. Materials and Methods: Dried blood spots were analyzed for H. pylori‐specific IgG using a recently developed enzyme‐linked immunosorbent assay. Resulting seropositivity rates and antibody concentrations, proxying past exposures to H. pylori were analyzed in relation to relevant environmental (toilet type, floor material, reported water quality), social (household size and education level), and biological (age, sex, BMI, blood pressure, immune and metabolic biomarkers) factors using multivariable regression analyses. Results: We found near ubiquitous seropositivity for H. pylori exposure in our sample (99.1% seropositive). In the regression analyses, elevations in H. pylori antibody concentrations were significantly higher among males compared to females (β = 0.36, p = 0.01). No associations were found with any other factors. Discussion: Anthropological research in the study communities suggests that the male bias in elevations of H. pylori antibody concentrations is related to cultural and biological factors. Future research is needed to further unravel these biocultural dynamics and determine whether elevations in H. pylori antibody concentrations have clinical relevance for gastrointestinal health outcomes in this population. [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 objective of this study was to estimate prevalence of hepatitis C virus (HCV) exposure and infection among Indigenous and tribal populations globally. Systematic review and meta-analysis. We systematically searched bibliographic databases and grey literature (1/01/2000–16/06/2022). Prevalence estimates were synthesised overall, by World Health Organization region and HCV-risk group. For studies with comparator populations, prevalence ratios were estimated and pooled. Ninety-two studies were included. Globally, among general Indigenous and tribal populations, the median prevalence of HCV antibody (HCV Ab) was 1.3% (interquartile range [IQR]: 0.3–3.8%, I2 = 98.5%) and HCV RNA was 0.4% (IQR: 0–1.3%, I2 = 96.1%). The Western Pacific Region had the highest prevalence (HCV Ab: median: 3.0% [IQR: 0.4–11.9%], HCV RNA: median 5.6% [IQR: 2.0–8.8%]). Prevalence was highest in people who injected drugs (HCV Ab: median: 59.5%, IQR: 51.5–67.6%, I2 = 96.6%; and HCV RNA: median: 29.4%, IQR: 21.8–35.2%, I2 = 97.2%). There was no association between HCV Ab prevalence and Indigenous/tribal status for general populations (prevalence ratio = 0.91; 95% CI: 0.56, 1.49) or key risk groups. Indigenous and tribal peoples from the Western Pacific Region and recognised at-risk sub-populations had higher HCV prevalence. HCV prevalence showed no association with Indigenous/tribal status. However, this review was limited by heterogeneity and poor quality of constituent studies, varying definitions of Indigenous/tribal status, regional data gaps, and limited studies on chronic infection (HCV RNA). Comprehensive quality evidence on HCV epidemiology in Indigenous and tribal peoples is needed to tailor preventive and treatment interventions so these populations are not left behind in elimination efforts. [ABSTRACT FROM AUTHOR]

Ethnic minorities experience disparities in prevention and treatment of burn injury. Research focused on burn injuries in Indigenous populations is limited. This review summarizes literature on burn injuries in Indigenous populations to be considered to inform new research. A search was conducted in CINAHL, Ovid MEDLINE, PSYCinfo and SocINDEX. for "burn OR scars OR scald OR deformity OR disfigurement" and "Aboriginal OR Indigenous OR First Nation OR American Indian OR Maori OR Native OR Torres Strait Islander OR Amerindian OR Inuit OR Metis OR Pacific Islander". Inclusion 1) peer reviewed studies of burns in Indigenous persons 2) in English. Exclusion 1) no data specific to Indigenous burns 2) not peer reviewed 3) not in full text 4) protocol publications. The search identified 1091 studies with 51 for review. Sixteen were excluded. The 35 included publications were published between 1987 and 2022. Findings indicated higher incidence of injury and poorer outcomes amongst Indigenous people. Indigenous people suffered more flame and inhalation burns, had longer lengths of stay, and more complications including hypertrophic scarring. Australian Indigenous patients struggle with a lack of culturally safe communication and support for aftercare. Racial disparities exist in burn injury incidence and outcome for Indigenous persons. Qualitative research in this area will help providers better understand the experiences of Indigenous burn patients to develop more culturally competent care. We are currently developing a study using qualitative hermeneutic methodology to learn about the experiences of Indigenous burn survivors' injuries, recovery, and social reintegration. • There are disparities in both injury incidence and outcomes for Indigenous populations. • Indigenous populations suffer more flame and inhalation injuries. • Indigenous burn population in Australia are underserved by current aftercare practices. • There is little research in North America addressing burn injuries in Indigenous populations. [ABSTRACT FROM AUTHOR]

Background: The COVID-19 pandemic has brought about widespread effects on communities on a global scale, with impacts varying among different demographics. This study focuses on a unique cohort of COVID-19-positive patients from Arunachal Pradesh, a region in northeast India with a substantial indigenous population. This study aims to delve into the features and consequences of COVID-19 in this indigenous population within this distinct demographic region, with a special focus on assessing the effects on tribal communities. Out of a total of 1627 COVID-19 positive cases, 1392 belonged to various tribes of Arunachal Pradesh, categorized as the indigenous population of the region. Our research primarily focuses on examining the biochemical and inflammatory indicators that forecast the clinical results of COVID-19 patients, specifically within both indigenous and non-indigenous groups. Methods: Biochemical markers, including hematological parameters, liver and kidney function biomarkers, D-DIMER, and inflammatory markers, were assessed along with immune-inflammatory ratios: neutrophil-to-lymphocyte ratio (NLR) and lymphocyte-to-monocyte ratio (LMR). Differences in biomarker levels and ratios across disease severities were analyzed, and significant data were observed using descriptive statistics. Results: Elevated levels of Ferritin (CRP, IL-6, D-DIMER, Creatinine, Urea, AST/SGOT, and ALT/SGPT) were associated with increasing disease severity in COVID-19 cases, reflecting increased inflammation, multi-organ dysfunction, and coagulopathy in the severe COVID-19 category amongst the indigenous population. The data showed an aligned report with the non-indigenous population of India when compared with various other studies (using a Spearman rank correlation test). Similarly, an increase in the neutrophil-to-lymphocyte ratio (NLR) and a declining shift in the lymphocyte-to-monocyte ratio (LMR) indicated deregulated immune responses and systemic inflammation in the severe category of COVID-19. Conclusion: This population-based study from northeast India offers important perspectives into the pathophysiology of COVID-19 and its link with disease severity among indigenous and non-indigenous populations. [ABSTRACT FROM AUTHOR]

Aim: To synthesise international literature to identify mechanisms that maintain racism in nursing and understand the factors that contribute to designing and implementing anti‐racist praxis to inform nursing in Aotearoa New Zealand. Design: An integrative literature review was undertaken, integrating Indigenous Kaupapa Māori methodologies to ensure a cultural and philosophical lens. Methods: Peer‐reviewed literature published, between January 2011 and July 2023 were sourced. Of 1296 articles, 16 met the inclusion criteria and 4 were identified via citation chaining. In total, 20 articles were included. The Johns Hopkins Research Evidence Tool was applied, findings extracted, and thematic analysis completed utilising Indigenous Kaupapa Māori principles. Data Sources: Databases, including CINAHL, Scopus, PubMed and Aus/NZ Reference Centre, were searched in July 2023. Results: Two key themes were identified: (1) colonial active resistance to change; and (2) transformational, visionary, and proactive nursing. Conclusion: Nurses are well‐positioned to confront the structures that maintain racism in health and education systems but are often actors in maintaining status quo. Anti‐racist praxis can be a mechanism for nurses to reimagine, redefine and transform nursing care, leadership, and nursing education to begin to eradicate racism. Reporting Method: This integrative review adhered to the 2020 Preferred Reporting for Systematic Reviews and Meta‐Analyses (PRISMA) method. Patient or Public Contribution: No patient or public contribution. Implications for the Profession: Racism remains prevalent in nursing and the healthcare system. It is necessary to implement anti‐racist praxis and policies that resist, deconstruct, and dismantle power and racism while validating Indigenous values, beliefs and practices. This is vital to deliver equitable health care. Impact: This integrative review presents lived realities and knowledge of Indigenous and racially minoritised nurses and scholars, alongside nursing allies to inform anti‐racist praxis. This evidence signifies that it is time to walk the walk to challenge the colonising systems and processes that hold racism in place. [ABSTRACT FROM AUTHOR]

Australia first documented national goals for primary and secondary education in 1989 with the Hobart Declaration on Schooling. Since then, Australia's goals for the education of children have been updated in three subsequent National Education Declarations. Each of the Declarations includes specific goals for Indigenous Australian students, as well as goals for students to learn about Indigenous Australian peoples and cultures. Arranged into four thematic sections covering each Declaration, this paper traces colonial representation of Indigenous Australians in these policy documents. Each section discusses the socio-political factors that influenced education policy at the time each Declaration was written, and the socio-political priorities of Indigenous peoples in the same period. We argue that the evolution of representations of Indigenous peoples in education policy is evidence of the continued resistance of Indigenous peoples to colonial dominance in education policies. [ABSTRACT FROM AUTHOR]

As AI technologies are increasingly deployed in work, welfare, healthcare, and other domains, there is a growing realization not only of their power but of their problems. AI has the capacity to reinforce historical injustice, to amplify labor precarity, and to cement forms of racial and gendered inequality. An alternate set of values, paradigms, and priorities are urgently needed. How might we design and evaluate AI from an indigenous perspective? This article draws upon the five Tests developed by Māori scholar Sir Hirini Moko Mead. This framework, informed by Māori knowledge and concepts, provides a method for assessing contentious issues and developing a Māori position. This paper takes up these tests, considers how each test might be applied to data-driven systems, and provides a number of concrete examples. This intervention challenges the priorities that currently underpin contemporary AI technologies but also offers a rubric for designing and evaluating AI according to an indigenous knowledge system. [ABSTRACT FROM AUTHOR]

Objectives This study aimed to determine the proportion of older Aboriginal and Torres Strait Islander peoples participating in cultural events and activities and determine the demographic and sociocultural characteristics associated with participation. Methods The Australian Bureau of Statistics National Aboriginal and Torres Strait Islander Social Survey (2014–2015) was used to measure the prevalence of participation in cultural events and activities. Multivariate logistic regression models were used to measure associations. Sociocultural factors were selected by matching survey items to the 12 sociocultural factors described in the Good Spirit Good Life Framework, a culturally validated quality-of-life tool for older people. Results The majority (62.0%) of survey respondents 45 years and older participated in cultural events (e.g. ceremonies, funerals/sorry business, NAIDOC week activities, sports carnivals, festivals/carnivals) or were involved in organizations. Many (58.5%) also participated in activities (e.g. fishing, hunting, gathering wild plants/berries, arts/crafts, music/dance/theater, writing/telling of stories). In regression models including demographic and cultural variables, participation in cultural events was highest among people living remotely (odds ratio [OR] = 2.71), reporting recognition of homelands (OR = 2.39), identifying with a cultural group (OR = 3.56), and those reporting having a say in their communities (OR = 1.57), with similar odds seen for participation in activities. Participation was inversely proportional to increasing age, with a greater proportion of females participating in events and males in activities. Discussion The social lives of older Aboriginal and Torres Strait Islander people were characterized by widespread participation in cultural events and activities. These findings provide important insights into services as they support older people to live a good life. [ABSTRACT FROM AUTHOR]

The recent test translation of Te Paipera Tapu (the Bible in the Māori language) has aroused considerable debate for its use in Genesis 1 of the names of atua Māori (Māori divine beings). These names of atua have been used instead of names of features of the natural world, which stands in contrast to the use of other kupu Māori (Māori words) in the earlier translation and its revisions. In this paper, I outline relevant members of the Māori pantheon and of some ancient Near Eastern pantheons, which are not identical. I then discuss the Hebrew text of Genesis 1 in its ancient literary context, making proposals about the use of the names of atua Māori in translations. [ABSTRACT FROM AUTHOR]

Background: Disproportionate rates of sexually transmissible infections (STIs) among Aboriginal and Torres Strait Islander young people are often attributed to risk-taking behaviours, but research rarely conducts direct comparison with their non-Indigenous peers to address this negative discourse. Methods: 'Let's Talk About It 2019' was a cross-sectional online survey of South Australians (16–29 years). It prioritised recruitment of Aboriginal and Torres Strait Islander respondents to compare behaviours with non-Indigenous peers using multivariable Poisson regression models. Results: Aboriginal and Torres Strait Islander (n = 231) and non-Indigenous (n = 2062) respondents reported similar condom use (40% vs 43%, P = 0.477) and sexual debut median ages (16 years vs 17 years). Higher proportions of Aboriginal and/or Torres Strait Islander respondents reported a recent health check (48% vs 38%, P = 0.002), STIs (60% vs 49%, P < 0.001) and HIV (37% vs 28%, P = 0.006) testing, STI diagnosis (29% vs 21%, P = 0.042), and intoxication during last sex (30% vs 18%, P < 0.001). Conclusions: Behaviours associated with STI transmission were mostly similar among Aboriginal and Torres Strait Islander and non-Indigenous respondents. Higher STI/HIV testing among Aboriginal and Torres Strait Islander respondents suggests effectiveness of targeted programs. Interventions targeting substance use and condom use among all young people are needed. Future interventions need to focus beyond behaviours and explore social determinants of health and sexual networks as contributors to disproportionate STI rates. Sexually transmissible infections (STIs) rates among young Australians are increasing with young Aboriginal and Torres Strait Islander peoples disproportionately affected. Similar patterns of key risk behaviours, and greater engagement in sexual health care among young Aboriginal and/or Torres Strait Islander peoples, refute suggestions that higher STI rates are caused by this population engaging in more risky behaviour compared to their non-Indigenous peers. Social determinants of health and STI rates among sexual networks should be priorities for future research and intervention. [ABSTRACT FROM AUTHOR]

Community-based tourism (CBT) aims to offer responsible travel to natural areas, conserving the environment, sustaining local communities' well-being, and promoting environmental and cultural education. The long-term sustainability of CBT depends on its ability to enhance local livelihoods while protecting natural landscapes. For the Kamoro indigenous tribe in Papua, Indonesia, CBT offers a way to engage with the capitalist world on their own terms while preserving their customs, traditions, and ecocentric worldviews, and sharing them with tourists interested in their culture. However, as evidenced by many failed CBT initiatives, it is not always a desirable or viable path for development due to numerous barriers faced by communities and the potential negative impacts of tourism. Therefore, this study aimed to determine the Kamoro people's attitudes towards tourism, the barriers to engaging in tourism, and their concerns about its impacts. Semi-structured and in-depth interviews were conducted with community members and local organizations. The results show that although local people view tourism as a viable economic alternative, they face significant challenges, including a lack of trained human resources, infrastructure, financial support, tourism knowledge, government backing, and cooperation among local stakeholders, among others. While tourism development does not always guarantee the protection of natural and cultural landscapes, a community-led initiative supported by the government can serve as a barrier against the engagement of less sustainable industries controlled by external agents, which could have far more serious negative consequences. [ABSTRACT FROM AUTHOR]