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Indigenous peoples in Canada, regardless of their nation, have long asserted their place on their ancestral territories now known as Canada. Indigenous peoples thrived on their ancestral territories during the pre-contact period. However, with the arrival of outsiders from Europe, Indigenous peoples experienced major shifts and overwhelmingly detrimental changes to their distinct ways of life, social structures, economies, governance systems and everyday processes. This article provides an overview of both the historicity and contemporary understanding of Canada's imposition of policies and laws on Indigenous peoples, often by violent means. These actions derived as part of the continuum of building and expanding of the Canadian settler nation-state. Both past and current policies have worked to undermine Indigenous self-determination and governance. These policies were paradoxically codified using terms such as inclusionary, equality and dignity. This article specifically examines the federal government's 1969 Statement of the Government on Indian Policy (the 'White Paper, which proposed eliminating any recognition of the rights of Indigenous people in Canada'), and it references the more recent Indigenous Rights Framework which the federal government introduced in 2018. It argues that both of these documents were designed to suppress, erase and assimilate Indigenous peoples. This article also provides an overview of the ways in which Indigenous peoples have mobilized in response to these attacks on their right to selfdetermination and their historical treaty rights with Canada. [ABSTRACT FROM AUTHOR]

The South African Basic Education System does little to provide skills, needed to survive outside the schooling system, for those who do not wish to pursue post-secondary school education. The education system produces secondary school graduates who are poised, as content carriers and an un-employable labour force. A research question grappled with in this paper is whether this secondary school curriculum design inherited from the colonial formal education system is beneficial for South African learners? The paper argues that the continuation of the provision of this curriculum is tantamount to contributing very little to the national educational strategic goals of creating a skilled workforce needed to run the South African economy. Additionally, this also contributes to the exacerbation of the unemployment in South Africa. From a decolonial point of view, the paper provides a comprehensive overview of the basic education curriculum from the colonial period until the contemporary period and shows how it has contributed to huge numbers of jobseekers visa-versa employees and subservient of the curriculum design and schooling system. Methodologically, this paper is informed by a qualitative research approach in the form of document review. The research revealed four major important elements in decolonization of the school curriculum namely; history lesson, social justice and self-determination, formulation and execution of the protection of indigenous knowledge systems and promoting the significance of indigenous languages and use. [ABSTRACT FROM AUTHOR]

In this article, Dr. Rÿser recounts the key events and strategies that led to the successful Indigenous movement to safeguard Indigenous rights during the Canadian Patriation. He tracks the movement's development from the 1969 "White Paper," in which Prime Minister Pierre Trudeau and Minister of Indian Affairs Jean Chrétien proposed eliminating the special status of Indigenous peoples in the new constitution, to Grand Cheif George Manuel's 1980 initiative, the "Constitution Express," in which he organized more than 600 Indigenous activists to travel across Canada by train to demand that the rights guaranteed in their Indigenous treaties with the British be upheld by the new Canadian Constitution. [ABSTRACT FROM AUTHOR]

Indigenous Peoples have been stewarding lands with fire for ecosystem improvement since time immemorial. These stewardship practices are part and parcel of the ways in which Indigenous Peoples have long recorded and protected knowledge through our cultural transmission practices, such as oral histories. In short, our Peoples have always been data gatherers, and as this article presents, we are also fire data gatherers and stewards. Given the growing interest in fire research with Indigenous communities, there is an opportunity for guidance on data collection conducted equitably and responsibly with Indigenous Peoples. This Special Issue of Fire presents fire research approaches and data harvesting practices with Indigenous communities as we "Reimagine the Future of Living and Working with Fire". Specifically, the article provides future-thinking practices that can achieve equitable, sustainable, and just outcomes with and for stakeholders and rightholders (the preferred term Indigenous Peoples use in partnerships with academics, agencies, and NGOs). This research takes from the following key documents to propose an "Indigenous fire data sovereignty" (IFDS) framework: (1) Articles declared in the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) as identified by the author and specified in Indigenous-led and allied Indigenous fire research in Australia, Canada, and the U.S.; (2) recommendations specific to cultural fire policy and calls for research in the 2023 Wildland Fire Mitigation and Management Commission report; (3) research and data barriers and opportunities produced in the 2024 Good Fire II report; and threads from (4) the Indigenous Fire Management conceptual model. This paper brings together recommendations on Indigenous data sovereignty, which are principles developed by Indigenous researchers for the protection, dissemination, and stewardship of data collected from Tribal/Nation/Aboriginal/First Nations Indigenous communities. The proposed IFDS framework also identifies potential challenges to Indigenous fire data sovereignty. By doing so, the framework serves as an apparatus to deploy fire research and data harvesting practices that are culturally informed, responsible, and ethically demonstrated. The article concludes with specific calls to action for academics and researchers, allies, fire managers, policymakers, and Indigenous Peoples to consider in exercising Indigenous fire data sovereignty and applying Indigenous data sovereignty principles to fire research. [ABSTRACT FROM AUTHOR]

Despite increased attention being given to Indigenous rights, decolonization, and reconciliation in a broader business setting, the engagement of business, marketing, and consumer studies with Indigenous cultures and peoples is negligible. Although Indigenous and First Nations peoples have a significant position in the social sciences, there is no specific body of marketing or consumer knowledge that is dedicated to Indigenous knowledge and practices, even though there is a growing interest in more inclusive and transformative marketing. This paper reports on current research on Indigenous worldviews and marketing, with a continuum of Indigenous research being presented which is particularly informed by Māori experiences in Aotearoa New Zealand. Several appropriate research methods for advancing Indigenous knowledge are presented. The paper concludes by noting the potential contributions that Indigenous knowledge may provide and some of the challenges faced. [ABSTRACT FROM AUTHOR]

In this paper, principles of Indigenous data sovereignty are examined in the collection and use of Indigenous business data in official statistics systems in Aotearoa New Zealand. The analysis centres on Statistics New Zealand's (Stats NZ's) Tatauranga umanga Māori, that is, its framework for Māori business statistics and the definition of Māori business. The paper also serves as an observation of the process and outcome of a working group comprising Māori and non-Māaori which was assembled to advance the definition of Māori business and to ensure that it corresponds with expectations for the inclusion of Indigenous people in official data systems. The benefits envisaged by the application of Indigenous data sovereignty principles for Indigenous peoples are, however, still to be realised. Collaborative design with Māori on official data systems and the Māori business definition provide a model for similar efforts between Indigenous peoples and official statistics agencies elsewhere, where there is a desire to improve the quality of data on Indigenous economies and wellbeing. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin of the Faculty of Forestry, University of Banja Luka / Glasnik Šumarskog Fakulteta Univerziteta u Banjoj Luci is the property of University of Banja Luka, Faculty of Forestry and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of People & Nature is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The engagement of UNESCO with indigenous peoples and their heritage provides insights into global norms that affect collective cultural rights, religion, and education of indigenous peoples. It also enables insights into structural and organizational challenges and opportunities indigenous peoples experience in the current world. Against this background, this paper analyzes exemplary UNESCO standard-setting documents that explicitly approach indigenous peoples. In doing so, the paper asks first, how these documents situate indigenous peoples in the context of cultural/religious diversity and education. Second, we reconstruct how UNESCO addresses the holistic education of indigenous peoples, and how does it relate to the notion of the holistic approach itself. Methodologically, the paper applies qualitative content analysis with close reading and situates UNESCO's developments in the theoretical framework of the study of religion. From this perspective, the results address ambiguities around the term "religion", when concentrated to ritual, and the possibility of convergences between universalist and holistic knowledge. [ABSTRACT FROM AUTHOR]

In 2015, the Taiwan government launched the Long-term Care Plan 2.0 that contains a chapter devoted to the Indigenous peoples. The Council of Indigenous Peoples promotes the development of a long-term care system that provides dignified care service for elders in the tribes and focuses on the subjectivity of the ethnic culture. For over a decade, among the long-term care services for the tribes, the Cultural Health Station (CHS) has served as the facility put forward by the government for the implementation of care centers with the important mission to develop a sustainable long-term care system for elders. This article examines the relevance of cultural care in the practice and in the evaluation system of cultural health stations. It summarizes and analyzes the relationship between cultural subjectivity and care services through the data of "excellent performance" in the evaluations of CHSs across the country. Based on this analysis, the study further explores how CHS, which operates under the evaluation system, reinforces the local characteristics in its cultural care services. Finally, the paper attempts to put forward views and suggestions on how the CHS can develop a more suitable tribal cultural care model. The results show that among 31 CHSs with excellent performance in the evaluation in 2020, the functions of CHS have been upgraded from the general primary prevention and long-term care function to include diversified services. This paper finds that the indicators related to culture care in the evaluation system can promote the development of individual care models in CHS, including 1) professional care that emphasizes the cultivation of local manpower to improve the quality of service; 2) friendly environment and activity design that provide safe and appropriate care to the elderly; and 3) innovative services that respect local cultures by empowering elders to contribute their wisdom and skills through participation in CHS activities. In order to ensure that the evaluation system supports the CHS to further develop a sustainable local cultural care service with more cultural subjectivity, it is recommended that the government encourage the tribes to strengthen their own cultural characteristics and provide flexibility for CHS operations so as to implement culture care that meets local needs and supports the uniqueness of the tribal health stations. “Aging in place” is a current issue for many countries with aging populations and is a term used widely in aging policy and research (Wiles, 2012). Taiwan entered an aging society in 2018, and the total population also began to show negative growth in 2020. The number of births was lower than the number of deaths. Coupled with the improvement of medical standards, the life expectancy was extended, and the proportion of the 65-year-old population was relatively increased. According to the population estimation of the National Development Council in Taiwan, after 2025, Taiwan will enter a super-aged society with the 65-year-old population accounting for more than 20%. Therefore, attention to the care of elders in the society has become a focus of government policy in Taiwan, and the development of appropriate cultural-specific programs for different ethnicities is an urgent need. In Taiwan, there is a significant gap between the health care service for Han people and for Indigenous groups. The average life expectancy of the Indigenous population is 8.2 years shorter than Han people (Council of Indigenous Peoples, 2020). There are 16 Indigenous groups in Taiwan recognized by the government. They are distributed throughout various counties and cities. According to the Demographic Data of the Indigenous Peoples Council published in April 2021, the total Indigenous population was 578,241. Among them, the mountain Indigenous population was 164,998 (28.53%), while the plain was 322,645 (22.94). The metropolitan areas have a population of 280,598 (48.53%), of which more than 118,000 people are over 55 years old1 . According to the statistics from the Ministry of Health and Welfare published in 2018, only 3.6% of Indigenous peoples received long-term care services, which is a rather low proportion. Therefore, how to keep the aging active and prevent their disability is a long-term issue that needs urgent attention (Indigenous Peoples Association, 2021). Under this situation, it is obvious that long-term care service should be provided to the Indigenous elders. In the past four hundred years, Indigenous peoples in Taiwan have faced competition and oppression from the Han people and other ruling groups, and their traditional culture and values have been greatly impacted. In the rapid socio-economic and technological development of the society, in order to maintain their cultural heritage and avoid total assimilation and extinction of traditional languages and cultures, the ethnic groups must have a strong sense of ethnicity and a sense of mission. Indigenous peoples living at high altitudes would seem to be less affected by external forces or urban areas than those living in flat coastal areas. However, under the influence of long-term contact with the dominant culture and political economy, even these Indigenous peoples have had to strive to preserve their languages and cultures through cultural rejuvenation in recent years. Among them, the memory, knowledge and life skills of the elderly are the major resource for preserving the cultural traditions of the tribes. The Declaration on the Rights of Indigenous Peoples2 adopted by the United Nations in 2007 and the "Basic Law of Indigenous Peoples" in Taiwan both state that Indigenous peoples have their own ethnic and cultural characteristics, and programs should be established that maintain these characteristics (Errico, 2007). In the late 1980s, in response to the international attention to the human rights of Indigenous peoples, Taiwan developed multiculturalism and promoted ethnic integration, and now the promotion of various welfare measures in Taiwan aim to implement these concepts. The Taiwan government began supporting the long-term care ten-year plan in 2006, and ten years later, the “Long-term Care 2.0 Program” was begun in 2016. The program focuses on the needs of community care development and cultural specificity, and it includes a special chapter for Indigenous peoples (here addressed as The Indigenous Ethnic Chapter). The chapter promotes the establishment of the long-term care system with ethnic culture as the main body that enables Indigenous elders to obtain dignified care services within the framework of tribal care practices. Among those long-term care services for tribes, for over a decade the Cultural Health Station (CHS) has served as the facility put forward by the government for the implementation of care centers. In recent years, CHS in Taiwan has developed a care model that responds to the actual needs of the elderly from a local perspective and provides care and services based on the characteristics of the local ethnic group. The purpose of this paper is not only to share information on the CHS and to analyze evaluation data with the goal of identifying characteristics of the most successful stations, but also to provide direction for improving individual stations and the system by which they are evaluated. To achieve this two-fold aim, the paper first examines the relevance of cultural care to the practice and evaluation system of cultural health stations. Second, in the literature review, it summarizes and analyzes the relationship between cultural subjectivity and care services through the data of "excellent performance" in the evaluations of CHSs across the country. Third, based on this analysis, it further explores how the CHS, which operates under the evaluation system, reinforces the local characteristics in its cultural care services. Finally, the paper attempts to put forward views and suggestions on how the CHS can develop a more suitable and sustainable tribal cultural care model. [ABSTRACT FROM AUTHOR]

This paper discusses a non-state justice system (Sistema Comunitario de Seguridad, Justicia y Reeducación, hereafter: SCSJR) applied by some of the Afromexican and Indigenous communities of the Guerrero state in Mexico as an example of a maximalist restorative justice system. Restorative justice is presented here as an alternative to criminal justice. While it responds to similar moral concerns as retributive justifications do, it offers more adequate mechanisms of dealing with certain crimes and aims to reduce coerciveness of justice when dealing with lawbreaking. Restorative justice is also an approach that should be perceived as more legitimate when handling cases where the state lacks the moral standing to prosecute offenders. The SCSJR is used as an example to demonstrate the possibility of a justice system based on restorative principles to be effective in handling the entirety of lawbreaking in a community. In the case of the SCSJR this approach to justice has been proved to be effective even in the wake of high levels of criminal activity in the region. This paper discusses the SCSJR’s institutions and attitude toward lawbreaking and argues that they demonstrate an example of a justice system based on restorative justice. [ABSTRACT FROM AUTHOR]

The international context of Indigenous mental health and wellbeing has been shaped by a number of key works recognizing Indigenous rights. Despite international recognitions, the mental health and wellness of Indigenous Peoples continues to be negatively affected by policies that ignore Indigenous rights, that frame colonization as historical rather than ongoing, or that minimize the impact of assimilation. Research institutions have a responsibility to conduct ethical research; yet institutional guidelines, principles, and policies often serve Indigenous Peoples poorly by enveloping them into Western knowledge production. To counter epistemological domination, Indigenous Peoples assert their research sovereignty, which for the purposes of this paper we define as autonomous control over research conducted on Indigenous territory or involving Indigenous Peoples. Indigenous sovereignty might also be applied to research impacting the landscape and the web of animal and spiritual lives evoked in a phrase such as “all my relations.” This narrative review of material developed in the Canadian context examines the alignment with similar work in the international context to offer suggestions and a practice-based implementation tool to support Indigenous sovereignty in research related to wellness, mental health, and substance use. The compilation of key guidelines and principles in this article is only a start; addressing deeper issues requires a research paradigm shift. [ABSTRACT FROM AUTHOR]

The Arctic Council working group, the Conservation of Arctic Flora and Fauna (CAFF) established the Circumpolar Biodiversity Monitoring Programme (CBMP), an international network of scientists, governments, Indigenous organizations, and conservation groups working to harmonize and integrate efforts to extend and develop monitoring and assessment of the Arctic's biodiversity. Its relevance stretches beyond the Arctic to a broad range of regional and global initiatives and agreements. This paper describes the process and approach taken in the last two decades to develop and implement the CBMP. It documents challenges encountered, lessons learnt, and solutions, and considers how it has been a model for national, regional, and global monitoring programmes; explores how it has impacted Arctic biodiversity monitoring, assessment, and policy and concludes with observations on key issues and next steps. The following are overarching prerequisites identified in the implementation of the CBMP: effective coordination, sufficient and sustained funding, improved standards and protocols, co-production of knowledge and equitable involvement of IK approaches, data management to facilitating regional analysis and comparisons, communication and outreach to raising awareness and engagement in the programme, ensuring resources to engage in international fora to ensuring programme implementation. [ABSTRACT FROM AUTHOR]

African Pentecostalism remains the fastest growing form of Christianity on the African continent. Scholarship on Zimbabwean Pentecostalism has noted how the emergence of New Pentecostal Movements (NPMs), specifically Prophetic Pentecostalism (PP), has increased this growth. Apart from other attracting factors, such as the Holy Spirit, claims of faith healing, deliverance and prophecy, among others, African Pentecostalism is known for its emphasis on faith as a major anchor of any Pentecostal Christian. Hebrews 11, with its emphasis on faith, is, therefore, a central scripture in this Christian tradition. However, the emergence of NPMs at the height of the Zimbabwean crisis from the year 2008 to the present, has challenged Zimbabwean Pentecostal Christians from their sole dependency on faith. The crisis called for much more than faith could stand on its own. Hence, NPMs responded to this need by infusing indigenous religious practices with biblical ones as a way of strengthening believers through the crisis. Prophetic Pentecostal Movements (PPMs) in Zimbabwe introduced touchable objects such as anointed towels, handkerchiefs, wrist bands, stickers, oils and even condoms. While this appears to be sophisticated syncretism, a critical analysis of the practices shows how steeped they are in the African indigenous religious worldview. This article, therefore, seeks to examine the religious encounters between indigenous African religious practices and Pentecostal practices as practiced in the NPMs in Zimbabwe. The focus of this paper is to establish the resilience of indigenous religious practices within a Christian tradition that claims to have totally broken from the past. It further argues that the fast growth of PPMs depends on the 'Christianization' of indigenous religious practices, which are presented to believers as 'purely biblical'. This is largely a desktop research project in which secondary sources were used as sources of data. [ABSTRACT FROM AUTHOR]

Since the adoption of ILO Convention No. 169 in 1989, the right to Free, Prior, and Informed Consent (FPIC) has become a staple legal tool in the strategies of indigenous rights advocates. During these decades, scholars have provided reasons for both skepticism and optimism about the capacity of FPIC to advance indigenous interests. This Article makes a brief review of this literature, revealing that the academic discussion on FPIC has overemphasized its "protective function." Up to this day, both critical and optimistic scholars have conceived of FPIC as a shield that indigenous communities use to block, delay, or mitigate the impacts of projects driven by external non-indigenous actors. This Paper argues that this perspective has overlooked the possibility of using FPIC as a legal strategy to promote indigenousdriven projects. Grounded in the experience of San Francisco Pich' ataro, a Purh'epecha community in Mexico, the paper introduces a case study that highlights the "proactive function" of FPIC. After enduring years of marginalization, this community deployed their right to FPIC as a de facto right to "consult themselves" about how they wanted the State to realize the budgetary aspects of their right to indigenous self-determination. In doing so, they managed to extract financial resources from the State and buttress their own project for self-governance. The Paper concludes with an invitation for scholars and activists to look beyond the protective function of FPIC and to explore how its proactive potential could further the more ambitious aspirations of indigenous peoples. [ABSTRACT FROM AUTHOR]

Purpose: This paper explores the challenges sustainable business model (SBM) studies may face related to the information gathered during the data collection process, and elaborates on how transdisciplinary research can help to overcome these challenges. Our contribution is based on the theoretical lens of information asymmetry. Design/Methodology/Approach: This paper uses a qualitative methodology based on a transdisciplinary program that aims to support disadvantaged communities in Bolivia. The program started 3 years ago, with as objective to help vulnerable communities through transdisciplinary intervention in 6 projects, viz. 1. Social vulnerability, 2. Integrated water management, 3. Food security, 4. Indigenous rights, 5. Productive development and 6. Transversal. In addition to our experience in the program, we have conducted 57 interviews and 10 focus group discussions with vulnerable entrepreneurs and relevant stakeholders, alongside numerous on-site observations. Findings: The findings of our study illustrate that SBM research can face information asymmetry issues such as lack of access to, lack of understanding of and lack of trust in the information provided. We also show how transdisciplinary research helps to bridge such issues of trust, understanding and information availability. Based on our research, we propose 5 suggestions to scholars who wish to adopt transdisciplinary research in their study of SBMs: (i) understand the context, (ii) adapt to the context, (iii) develop relationships of trust, (iv) be flexible with your research focus and (v) systematically present to other disciplines and non-academic actors. Originality/Value: Our contribution is based on the theoretical lens of information asymmetry and argues that a transdisciplinary approach is necessary to accumulate fundamental knowledge on SBMs. Such an approach constitutes a rather sophisticated research methodology that can help us embrace the complexity of sustainable business models and find practical solutions for their scalability. [ABSTRACT FROM AUTHOR]

Copyright of Ra Ximhai is the property of Universidad Autonoma Indigena de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper seeks to understand organisational context and culture's influence on engaging First Nations People in Canada in work. Organisations have many opportunities to attract and engage Indigenous people, who have distinct worldviews and unique cultural customs not necessarily reflected in a North American workplace. Indigenous people also grapple with the historical and ongoing disparate impacts of settler colonialism that intersect colonial systems in most every area of their lives. This study worked within Indigenous research principles to encourage the articulation of deeply felt experiences and points of view of how First Nations people viewed and interacted with their work. The findings reviewed the experiences of twelve First Nations individuals working in non-Indigenous organisations. Through anti-colonial and critical organisational theoretical lenses, the study reveals how the context and culture that defined this sample of First Nations people shaped their views of what is essential to engaging them in the workplace. The findings illustrate what First Nations people would like to see in a workplace culture, what they feel needs to be recognised as part of their unique Indigenous context, and the approaches and practises that are most important for engaging them. Understanding the effect of context and culture on positive work interactions provides new information for organisational leaders, managers, diversity officers, and Human Resource practitioners to better support First Nations engagement in the workplace. It may also offer an approach to better engaging other culturally diverse organisational groups. The results add value to the fields of critical theory, anti-colonial theory, critical management studies, and Indigenous wholistic theory. The results further the discussion on the processes of decolonization and the recognition of Indigenous and minority rights in the workplace. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Politics in Latin America is the property of Sage Publications Inc. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Espaço Jurídico: Journal of Law is the property of Espaco Juridico: Journal of Law and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The colonization of Indigenous Peoples in Alaska was based on racism and founded the current systemic racism, discrimination, and marginalization they experience today. Land stewardship was in the hands of Indigenous Peoples, and through colonization their land and rights to steward that land were taken away. This paper is based on a participatory research project conducted in partnership with the Ninilchik Village Tribe (NVT) in Alaska utilizing ethnographic futures research scenario storytelling through Indigenous methodologies. Scenario interviews with community members explored land-based understandings of Indigenous sustainability and the roles that subsistence, food security, and food sovereignty have in maintaining sustainability and cultural continuity for children in the future. Due to state and federal land and water management practices, Alaska Natives are limited in their abilities to practice subsistence and steward their lands. An anti-racist approach to decolonizing land management and ownership is key to Alaska Natives regaining control of their subsistence rights for food security and cultural continuity for future generations. This paper speaks to policy makers, explaining the current racist and colonial situation and suggests an antiracist and decolonizing path forward through respecting Tribal sovereignty, prioritizing Indigenous-led stewardship, and giving land back to the Alaska Native Tribal Nations. [ABSTRACT FROM AUTHOR]

Indigenous peoples are increasingly important players in the management and use of land and natural landscapes, bound in spiritual and traditional practices that endure and pre-date colonisation. This also extends to the aspirations that Indigenous traditional owners may have to generate income from land and to sustain business and employment opportunities that enable reinvestment in local communities. The paper draws from a study undertaken while the authors were at the Organisation of Economic Co-operation and Development (OECD) that involved 13 countries. It presents a framework to compare Indigenous land governance, to activate economic development opportunities across different legal and institutional contexts. The three-part typology allows us to assess the level of autonomy granted to Indigenous groups by law and identify key governance and regulatory instruments that they can employ to protect their cultural practices and activate commercial potential from land and waters. Varying autonomy levels can co-exist within a same country, since Indigenous groups may have different rights, aspirations, and capabilities. The typology allows us to conduct comparative analyses around progress and learnings that can support the self-determination of Indigenous peoples and promote regional well-being. [ABSTRACT FROM AUTHOR]

Infrastructure corridors are among the most complicated transactions in Canada. Establishing a pre-determined corridor and completing linear infrastructure projects within it requires transactions related to property rights, infrastructure planning, design, construction, financing, operation and maintenance, securing public support or social licence, and because of the long overdue recognition of Indigenous rights and title, informed support from affected Indigenous communities. This paper uses a comparative systems analysis to identify specific transaction costs in four areas -- historic, infrastructure development process, fiscal and economic systems. We argue these transaction costs can be significantly reduced by systematically implementing Indigenous fiscal, infrastructure and lands jurisdictions because this will permanently ensure that Indigenous communities and people are able to receive similar fiscal and economic benefits generated from infrastructure corridor projects as those enjoyed by other Canadians and other governments. [ABSTRACT FROM AUTHOR]

This paper examines how representations of British working-class cultures and identity were appropriated during the post-war period, and how this was undertaken in order to contribute to the centralised construction of a collective national identity. This is explored through the work and lives of painters Robert Colquhoun and William Scott, both born in Scotland in the 1910s to working-class families, and both of whom established themselves amongst the most prominent painters of the post-war generation. Through examining their work in the context of the post-war trope of 'unity in diversity', this paper shows how a romanticised image of the working-classes--seen to have a natural, indigenous connection with the 'ancient lands' of the British Isles--contributed to a centralised image of the national character that all the while maintained more conventional class distinctions. [ABSTRACT FROM AUTHOR]

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

This paper applies a historical, cultural and social perspective to analyse the political transnationalism of indigenous peoples. Using key concepts like indigenous movements and transnational defence networks, alongside desk study and analysis of indigenous organisations' goals and programmes, this paper proposes a classification and definition of three types of indigenous political transnationalism: migratory, institutional and relating to transnational peoples. Examples are given for each, including indigenous organisations from America, Africa, Asia and international organizations, with the aim of revealing the complexity and importance of transnationalism as a fundamental factor in the indigenous protests of the last decades. [ABSTRACT FROM AUTHOR]

There is a growing body of research documenting Indigenous Peoples and Local Communities' observations of changes in climate. The accuracy, efficacy, and transferability of this research depends on its motives and methods. In this paper, we report on research to produce a working knowledge of changes in climate and its impacts on local biophysical systems in the Tiwi Islands in Northern Australia. Interviews with 52 Tiwi people were combined with diverse forms of aerial data to produce a nuanced understanding of climate change in these remote islands. These data show changes in climate‐sensitive biophysical systems that would otherwise remain undetected by instruments conventionally used for monitoring climate change. These include changes in shorelines, which are causing concerns about damage to buildings that are important for Tiwi well‐being, and changes in the marine environment and wetlands, which are causing concerns about damage to natural heritage. We discuss the implications of these findings, arguing that systematic observations collected by networks of people "on Country" can provide excellent monitoring of climate change impacts, and that Indigenous people's interests in the effects of climate change overlap with those of non‐Indigenous people, as do their rights to support from the State for adaptation. Plain Language Summary: Research that documents Indigenous and local people's observations of changes in the environment is essential to understand the broader implications of climate change. The observations reported in this study in the Tiwi Islands (Northern Territory, Australia) show environmental changes that would otherwise remain undetected by instruments conventionally used for monitoring climate change, particularly changes that affect crucial infrastructure, as well as changes in the marine and coastal environment. Tiwi Islanders observations help monitoring climate change impacts while reaffirming the rights of Indigenous peoples to get support for climate change adaptation from the State. Key Points: Tiwi people observe nuanced changes in the environment that are significant to them, and for understanding the impacts of climate changeTiwi people express concern about the risks of coastal erosion to buildings that are important for their daily lives and livelihoodsIndigenous people's interests in adaptation overlap with those of non‐Indigenous people, as do their rights to support for adaptation [ABSTRACT FROM AUTHOR]

Copyright of Direito e Práxis is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cadernos de Gestão Pública e Cidadania is the property of Fundacao Getulio Vargas, Escola Brasileira de Administracao Publica e de Empresas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 1999, the Supreme Court of Canada's seminal decision R v Gladue enunciated principles that recognized systemic bias and inter-generational trauma leading to the overrepresentation of Indigenous Peoples in incarcerated populations. Now, nearly a quarter century later, longevolving efforts to meaningfully include Indigenous Peoples within colonial legal systems have focused primarily on Indigenous Peoples' interactions with the criminal justice system. Such efforts have yet to meaningfully reconcile Indigenous legal orders with Canada's civil justice system. This paper surveys the historical development of Canada's judicial approaches to reconciliation, and within that context, posits applications of Gladue principles to contemporary civil litigation. [ABSTRACT FROM AUTHOR]

Copyright of Indiana (03418642) is the property of Ibero-Amerikanisches Institut, Preussischer Kulturbesitz and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 2019, residents of the rural district of San Rafael Comac in the municipality of San Andrés Cholula, Mexico, challenged the implementation of the 2018 Municipal Program for Sustainable Urban Development of San Andrés Cholula (MPSUD), a rapacious urban-planning policy that was negatively affecting ancestral communities—pueblos originarios—and their lands and traditions. In 2020, a legal instrument called the writ of amparo was proven effective in ordering the repeal of the MPSUD and demanding an Indigenous consultation, based on the argument of self-recognition of local and Indigenous identity. Such identity would grant them the specific land rights contained in the Mexican Constitution and in international treaties. To explain their Indigenous identity in the writ of amparo, they referred to an established ancient socio-spatial system of organization that functioned beyond administrative boundaries: the Mesoamerican altepetl system. The altepetl, consisting of the union between land and people, is appointed in the writ of amparo as the foundation of their current form of socio-spatial organization. This paper is a land-policy review of the MPSUD and the writ of amparo, with a case-study approach for San Rafael Comac, based on a literature review. The research concludes that Indigenous consultation is a key tool and action for empowerment towards responsible land-management in a context where private urban-development impinges on traditional land uses and customs, and could be beneficial for traditional communities in Mexico and other Latin American countries. [ABSTRACT FROM AUTHOR]

Canadian philanthropic foundations are increasingly engaged in reconciliation-focused activities with Indigenous peoples. However, reconciliation can uphold colonial relations if care is not taken to support the resurgence of inherent Indigenous governance systems. I therefore argue that to the extent that Canada and the philanthropic community are serious about decolonizing their relationships with Indigenous nations, Canadian tax law will need to find ways to defer to Indigenous leaders who prefer not to reconcile every aspect of their political systems with the Canadian state. The paper identifies the Income Tax Act as part of what upholds settler colonialism within the philanthropic sector, specifically exploring how the concept of "qualified donee status" impedes inherent Indigenous leaders from engaging with philanthropic foundations on their own terms. Examples of inherent Indigenous governance systems are provided. [ABSTRACT FROM AUTHOR]

Copyright of Estudios Sociales (Santa Fe) is the property of Universidad Nacional del Litoral and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The term 'indigeneity' and 'ethnicity' are often used interchangeably. Both tend to represent a group of people, who claim common identity based on the basis of shared experiences of marginalization, oppression and exclusion. They also tend to represent people or communities engaged in varying degrees of self-assertion, power struggle and demand for autonomy or independence. However, some ethnic minority communities in India who already enjoy a distinct ethnic identity, autonomy and rights over resources go on to claim indigeneity. Why would recognized ethnic minorities feel the need to be identified as indigenous people? What is the difference in their claim as ethnic minorities and indigenous communities? This paper closely examines the categories 'indigenous people' and 'ethnic minority'. Using case studies from South Asia, in particular Northeast India, it explores the context in which such claims are made. Finally, it argues that although these terms share conceptual similarities their usage in practice makes them distinct entities for community and individual agency. [ABSTRACT FROM AUTHOR]

The article reviews key events in 2018 that affected the indigenous peoples in Namibia, including the San, the Ovatue and Ovatjimba. Topics discussed include human rights and governance, land reform, and government participation in indigenous rights meetings including the conference on the Namibian draft white paper on the rights of indigenous and marginalised communities.

This article describes the increasing connections between the fields of Indigenous studies and environmental management and examines some of the ways that an Indigenous studies perspective can guide thinking about environmental management. Indigenous groups have been involved in the management of environmental and natural resources on their lands since time immemorial. Indigenous groups have also become increasingly involved in Western practices of environmental management with the advent of co-management institutions, subsistence boards, traditional ecological knowledge forums, and environmental issues affecting Indigenous resources. Thus, it is an important time for scholarship that explores how Indigenous groups are both shaping and being affected by processes of environmental management. This article summarizes key findings and themes from eight papers situated at the intersection of these two fields of study and identify means by which environmental managers can better accommodate Indigenous rights and perspectives. It is the authors' hope that increased dialog between Indigenous studies and environmental management can contribute to the building of sustainable and socially just environmental management practices. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses various articles within the issue on topics including human rights and humanitarian law, rights of disadvantaged and vulnerable groups, and impunity and justice.

The aim of this paper was to describe the study design, data collection procedure and participation of the population-based study “Sámi Health on Equal Terms” (SámiHET) conducted among the Sámi in Sweden in 2021. A Sámi sample was constructed, drawing from three pre-existingregisters: the Sámi electoral roll, the reindeer mark register and the “Labour statistics based on administrative sources” register to identify reindeer herding businesses. All identified persons aged 18–84 were invited to participate during February–May 2021. Among the 9,249 invitations, 3,779 answered the survey (participation rate of 40.9%). More women than men participated, and the age group 45–64 was the most common in both sexes. Around 10% of participants were in the youngest group. A majority of participants were residents of Norrbotten (48%), while almost one fourth were living outside Sápmi (22%). SámiHET has been demonstrated to be a feasible and cost-effective way of investigating health and living conditions among the Sámi in Sweden, providing information easy to compare with Swedish data. The knowledge to be produced may be used to inform policy to guide and improve Sámi health, thus contributing to realising the equal health rights of the Indigenous Sámi in Sweden. [ABSTRACT FROM AUTHOR]