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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]

Multilevel interventions (MLIs) are appropriate to reduce health disparities among Indigenous peoples because of their ability to address these communities' diverse histories, dynamics, cultures, politics, and environments. Intervention science has highlighted the importance of context-sensitive MLIs in Indigenous communities that can prioritize Indigenous and local knowledge systems and emphasize the collective versus the individual. This paradigm shift away from individual-level focus interventions to community-level focus interventions underscores the need for community engagement and diverse partnerships in MLI design, implementation, and evaluation. In this paper, we discuss three case studies addressing how Indigenous partners collaborated with researchers in each stage of the design, implementation, and evaluation of MLIs to reduce health disparities impacting their communities. We highlight the following: (1) collaborations with multiple, diverse tribal partners to carry out MLIs which require iterative, consistent conversations over time; (2) inclusion of qualitative and Indigenous research methods in MLIs as a way to honor Indigenous and local knowledge systems as well as a way to understand a health disparity phenomenon in a community; and (3) relationship building, maintenance, and mutual respect among MLI partners to reconcile past research abuses, prevent extractive research practices, decolonize research processes, and generate co-created knowledge between Indigenous and academic communities.

Hepatitis E virus (HEV) infection is a common cause of acute viral hepatitis in tropical regions. In Brazil, HEV G3 is the only genotype detected to date. Reports on HEV prevalence are heterogeneous. We aimed to compare the prevalence of anti-HEV among three populations living in the Brazilian Amazon basin. Two cross-sectional studies were conducted in urban, rural, and Yanomami indigenous areas. Plasma samples from 428 indigenous and 383 non-indigenous subjects were tested for anti-HEV IgG using enzyme-linked immunosorbent assays. The overall prevalence of anti-HEV was 6.8% (95%CI: 5.25-8.72), with 2.8% (12/428) found in the Yanomami areas, 3% (3/101) in an urban area, and 14.2% (40/282) in a rural area. Multivariate logistic analysis indicated that patients aged 31-45 years or ≥46 years are more likely to present anti-HEV positivity, with a respective aOR of 2.76 (95%CI: 1.09-7.5) and 4.27 (95%CI: 1.58-12.35). Furthermore, residence in a rural area (aOR: 7.67; 95%CI: 2.50-33.67) represents a relevant risk factor for HEV infection. Additional studies detecting HEV RNA in fecal samples from both humans and potential animal reservoirs are necessary to comprehensively identify risk factors associated with HEV exposure.

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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: 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]

Background: The extent of past Indigenous cultural burning in the eastern US remains contested. Historical documents (e.g. early histories, journals, and reports) contain descriptions of burning. Scholars have summarised descriptions, but few have compiled them into databases. Aims: This paper presents efforts to compile descriptions of past Indigenous burning in the eastern US and early results from mapped descriptions. Methods: Utilising previously cited descriptions and those discovered from digitised historical texts, the current dataset mapped >250 descriptions of burning in the northeastern US. Most were historical summaries from 19th century authors, and fewer were firsthand observations. Descriptions are currently shared as a GIS data layer, a tabular file, and an interactive web map. Key results: Descriptions correspond with fire-adapted vegetation, and clusters of descriptions suggest burning over large extents (e.g. southern New England, western New York). Estimated dates of burning or initial Euro-American settlement show an east–west succession in Indigenous fire exclusion and replacement with early Euro-American burning. Conclusions: Historical descriptions suggest regional-extent influence of Indigenous burning upon past forested ecosystems, but the veracity of descriptions should be carefully evaluated. Implications: This study provides a dataset for further examination of Indigenous burning and comparison with other methodologies for historical cultural fire reconstruction. This study creates a dataset of historical descriptions of Indigenous wildland burning from digitised historical texts in the eastern US. The current version of the dataset contains >250 descriptions in the northeastern US, mainly from 19th century historians. Descriptions correspond with geographic patterns in past fire-adapted vegetation. [ABSTRACT FROM AUTHOR]

Emergency medical retrieval services (EMRS) in remote Indigenous islands is rarely investigated. We analyzed the characteristics of patients who underwent EMRS in Lanyu, an offshore island of Taiwan, from January 1, 2014 to December 31, 2021. The need for EMRS for Lanyu Indigenous residents (N=132, 3.83‰) was almost 1.5-fold and 100-fold for non-Indigenous residents (N=16, 2.64‰) and tourists (N=40, 0.04‰), respectively. The resident group had a longer hospitalization (12.0 ± 12.9 vs. 5.9 ± 11.7 days, p=.007). The tourist group had more near-drowning or decompression sickness (44.0% vs. 3.0%, p<.001) and secondary transfers (20.0% vs. 5.4%, p=.003). All the patients (N=12) that required multiple retrievals were Lanyu Indigenous residents. The Lanyu Indigenous residents, compared with the non-Indigenous residents, had fewer admissions to intensive care units (47.7% vs. 80.0%) and more in-hospital mortalities (10.6% vs. 0.0%). Multifaceted approaches should be initiated to improve the health care system in remote Indigenous islands. [ABSTRACT FROM AUTHOR]

Since 2008, cryptocurrencies, or digital peer-to-peer currencies/assets, have amassed interest and proven unique in their ability to circumvent traditional financial institutions (disintermediation). The system can supersede the nation-state, while also garnering the attention of nation-states and marginalized groups. Indigenous individuals and Nations are among those interested in cryptocurrency, experimenting with it to express resistance to economic imposition beginning in the colonial era. Utilizing an Indigenous storytelling method, this article unveils the technological life and afterlife of an altcoin, MazaCoin, as a ghost of empire, insofar as it links the technological present of financial capital and the past (and ongoing present) of US settler colonialism. Throughout its various complicated reanimations, it expresses a relentless remembering of settler colonial injustices, performing productive haunting work within the twenty-first century cryptocurrency ecosystem. This article offers a reminder that there is much to learn about Indigenous alternative currencies in the cultural economy as the strings of racism, settler colonialism, poverty, financialization, and empire continue to tangle. [ABSTRACT FROM AUTHOR]

We examined the perspectives of the Red River Métis citizens in Manitoba, Canada, during the H1N1 and COVID‐19 pandemics and how they interpreted the communication of government/health authorities' risk management decisions. For Indigenous populations, pandemic response strategies play out within the context of ongoing colonial relationships with government institutions characterized by significant distrust. A crucial difference between the two pandemics was that the Métis in Manitoba were prioritized for early vaccine access during H1N1 but not for COVID‐19. Data collection involved 17 focus groups with Métis citizens following the H1N1 outbreak and 17 focus groups during the COVID‐19 pandemic. Métis prioritization during H1N1 was met with some apprehension and fear that Indigenous Peoples were vaccine‐safety test subjects before population‐wide distribution occurred. By contrast, as one of Canada's three recognized Indigenous nations, the non‐prioritization of the Métis during COVID‐19 was viewed as an egregious sign of disrespect and indifference. Our research demonstrates that both reactions were situated within claims that the government does not care about the Métis, referencing past and ongoing colonial motivations. Government and health institutions must anticipate this overarching colonial context when making and communicating risk management decisions with Indigenous Peoples. In this vein, government authorities must work toward a praxis of decolonization in these relationships, including, for example, working in partnership with Indigenous nations to engage in collaborative risk mitigation and communication that meets the unique needs of Indigenous populations and limits the potential for less benign—though understandable—interpretations. [ABSTRACT FROM AUTHOR]

San Mateo serves as the mungbean capital of the Philippines. However, it lacks information concerning indigenous microsymbiont that could be exploited to sustain mungbean production. This study aimed to evaluate the phylogeny and symbiotic potential of indigenous nodule bacteria in San Mateo, Philippines. A total of 183 bacterial strains were isolated from mungbean nodules established in the area. The isolates were grouped into 9 distinct morpho-biochemical clusters, coded as MB1–MB9. Thereafter, a representative isolate for each cluster was subjected to 16S rRNA gene sequencing. Phylogeny of the sequences revealed that the isolates are distributed to diverse bacterial genera namely Bradyrhizobium, Rhizobium, Pseudomonas, Bacillus, Agrobacterium, Stenotrophomonas and Leifsonia. Interestingly, both isolates MB1 (Bradyrhizobium) and MB7 (Rhizobium) induced nodulation in mungbean after authentication tests. Unlike previous reports, this study confirms that Rhizobium strains also harbors nodulating trait and establishes symbiotic relationship with mungbean in tropical soils. Furthermore, inoculation trial revealed that native strain MB1 and MB7 lead to a significant increase in leaf N-accumulation, nodulation and shoot yield with corresponding symbiotic scores of 94.32 and 39.70% respectively. These results suggest the remarkable symbiotic performance of local strains isolated, which could be utilized to further boost mungbean production in the municipality. [ABSTRACT FROM AUTHOR]

The 'ontological turn' in the social sciences over the last two decades has necessitated a reconsideration of the onto-epistemological nexus in political science. While political theory has traditionally been more focused on epistemological questions, the work of White (2000) and Connolly (2017) amongst others has suggested that ontological perspectives need to be taken more seriously. In particular, such arguments invite greater openness to a broader range of theories of ontology than have traditionally been considered in mainstream political theory. In this article the contribution of Indigenous philosophy is discussed to demonstrate the ways in which it might encourage new methodologies for ontological political thought. In particular, the article points to the importance of understanding ontology and epistemology in relational terms and the political possibilities that emerge when we consider ontologies as simultaneously weak and strong or, in a different idiom, deep and relational. [ABSTRACT FROM AUTHOR]

In this paper, I defend the claim that addressing dominating ontologies is crucial for achieving Indigenous self-determination. Consequently, the struggle for Indigenous self-determination comprises not only an engagement with political practices, structures, and institutions, but also with political ontology. I first argue that implementing Indigenous self-determination requires an engagement with political ontology. I then introduce Iris Young's conception of self-determination as non-domination as a way to engage with diverging ontologies within the political framework of federalism. In the final section of the paper, I present two constructive proposals concerning how Indigenous peoples and settler states can establish an ontology at the federal level that facilitates Indigenous self-determination. [ABSTRACT FROM AUTHOR]

The focal concerns perspective was developed to understand differential sentencing outcomes for minority defendants in the United States. Although the focal concerns perspective dominates empirical sentencing research, its application in Australia has limitations in understanding sentencing disparities of Indigenous defendants, especially around cultural and customary contexts. In Australia, this limitation is exasperated by jurisdictional nuances and that certain sentencing – like for domestic violence – requires consideration of cultural factors. Using content analysis, we examined the extent to which cultural and customary contexts were acknowledged within the sentencing remarks of 72 Indigenous spousal domestic violence defendants sentenced in the Northern Territory Supreme Court between April 2015 to April 2016. We found limited acknowledgement of culture and customary practices for Indigenous defendants. Around a third of transcripts referred to Indigenous cultural factors. When cultural factors were identified, the impacts on sentencing were absent, superficial, or applied in a way to remove cultural meaning. Consequently, there was little evidence that sentencing courts adequately accounted for the unique experiences of Indigenous people. This can further marginalise Indigenous people, decrease the capacity for healing and rehabilitation at sentencing, and increase sentencing disparities. We consider plausible strategies for judicial decision-making processes that ensure cultural and customary contexts. [ABSTRACT FROM AUTHOR]

In Canada, emerging discussions about colonialism and ongoing retrenchment from the welfare state, including social housing, accentuate the urgency of addressing housing need in ways that uphold both human and Indigenous rights. Through questionnaires and interviews with 28 non-profit housing providers in British Columbia, Manitoba, and New Brunswick, this paper examines the intersection of human and Indigenous rights with the provision of low-rent non-market housing. It identifies barriers and strategies to advancing the right to housing in Canada’s settler-colonial capitalist context and, in doing so, articulates possibilities for new policies upholding housing as a human and Indigenous right. [ABSTRACT FROM AUTHOR]

Introduction: Chronic low back pain (CLBP) is a debilitating condition that affects millions of people worldwide. Healthcare providers play a crucial role in improving access to care for patients with CLBP, but they face numerous challenges in doing so. This study focuses on healthcare provider perspectives of CLBP healthcare access. Methods: Semi-structured interviews were conducted with 16 healthcare providers across a variety of disciplines who care for people with CLBP across Saskatchewan, Canada. A qualitative interpretive research approach with inductive thematic analysis was employed. Results: Years of experience ranged from 1 to >20 years. Participants represented 11 disciplines across urban, rural, and/or remote settings. Four overarching themes were identified: (1) Challenges for healthcare providers; (2) Anticipating and recognizing barriers and consequences for patients; (3) Facilitators for healthcare providers and patients; (4) Recommendations on improving accessibility to healthcare. Several barriers were identified for healthcare providers to provide optimal, evidence-based care across Saskatchewan, including patient complexity and past experiences, access to resources and coordinating care. Healthcare providers recognized barriers for patients, which ultimately influenced healthcare provider decisions and care provision. Coordinated care and funding were identified as facilitators that support healthcare provider recommendations of multidisciplinary care and improving provider education to enhance provision of care for chronic low back pain. Conclusion: Future care models should build on these identified factors, while considering clinical and community-specific contexts. [ABSTRACT FROM AUTHOR]

Background: Colombian indigenous Wiwas are exposed to a variety of partly complex medical conditions with a predominance of infectious diseases. The study provided here aims at verifying of falsifying previous suspicions on therapeutic shortcomings and neglect of disease categories. Material and methods: Local diagnoses within various subpopulations of indigenous Wiwas obtained by a study physician and local health brigades and health points between 2017 and 2018 were coded following the ICD 10 classification from 2019. Proportions of diagnoses per ICD-10 sub-chapter were evaluated to find diseases and to rank the occurrence of diagnoses in the population of indigenous people. Thereafter, the available medication provided by the indigenous health care provider Dusakawi for the treatment of the indigenous patients was analyzed in regard of its sufficiency to cover the recorded diseases. Results: The majority of the diseases found in the communities cannot at all (32%) or only partially (56%) be treated according to available guidelines. Only few (12%), predominantly infectious diseases, were covered completely by the provided medication. Notably, there are some ICD chapters with diseases that do only rarely appear at all in the gained datasets, e.g., complications during birth, mental disorders or cancer. Conclusions: An expansion and revision of the medical supply for the indigenous population of the Sierra Nevada de Santa Marta is needed. An emergency kit for medical brigades and health points should be provided and in place. Awareness for neglected diseases needs to be created. [ABSTRACT FROM AUTHOR]

Background: Thailand aimed to eliminate malaria by 2024, and as such is planning for future prevention of re-establishment in malaria free provinces. Understanding the receptivity of local areas to malaria allows the appropriate targeting of interventions. Current approaches to assessing receptivity involve collecting entomological data. Forest coverage is known to be associated with malaria risk, as an environment conducive to both vector breeding and high-risk human behaviours. Methods: Geolocated, anonymized, individual-level surveillance data from 2011 to 2021 from the Thai Division of Vector-Borne Disease (DVBD) was used to calculate incidence and estimated Rc at village level. Forest cover was calculated using raster maps of tree crown cover density and year of forest loss from the publicly available Hansen dataset. Incidence and forest cover were compared graphically and using Spearman's rho. The current foci classification system was applied to data from the last 5 years (2017–2021) and forest cover for 2021 compared between the classifications. A simple risk score was developed to identify villages with high receptivity. Results: There was a non-linear decrease in annual cases by 96.6% (1061 to 36) across the two provinces from 2011 to 2021. Indigenous Annual Parasite Index (API) and approximated Rc were higher in villages in highly forested subdistricts, and with higher forest cover within 5 km. Forest cover was also higher in malaria foci which consistently reported malaria cases each year than those which did not. An Rc > 1 was only reported in villages in subdistricts with > 25% forest cover. When applying a simple risk score using forest cover and recent case history, the classifications were comparable to those of the risk stratification system currently used by the DVBD. Conclusions: There was a positive association between forest coverage around a village and indigenous malaria cases. Most local transmission was observed in the heavily forested subdistricts on the international borders with Laos and Cambodia, which are where the most receptive villages are located. These areas are at greater risk of importation of malaria due to population mobility and forest-going activities. Combining forest cover and recent case surveillance data with measures of vulnerability may be useful for prediction of malaria recurrence risk. [ABSTRACT FROM AUTHOR]

The settler nature of Québécois society makes it a distinct case of minority nationalism. Québec's claim of self‐determination is necessarily more complex and intricately woven with parallel claims from the Indigenous peoples of the territory. This paper argues, first, that Québécois society holds significant obligations toward Indigenous peoples reflected in the commitments made in the historical French treaties and second, that the normative principles embedded in those treaties should be used to transform the relationships it holds with Indigenous peoples and Québec's nationalist project itself. Overall, the paper suggests that Québécois nationalism needs to move away from settler colonialism by considering more seriously the shared nature of the territory it purports to have sovereignty over and by upholding the principles that allowed settlers to stay on the land. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic caused a significant loss of human lives and a worldwide decline in quality of life. Although our understanding of the pandemic has improved significantly since the beginning, the natural history of COVID-19 and its impacts on under-represented populations, such as Indigenous people from America, remain largely unknown. We performed a retrospective serological survey with two Brazilian Indigenous populations (n=624), Tupiniquim and Guarani-Mbya'. Samples were collected between September 2020 and July 2021: a period comprising the dissemination of SARS-CoV-2 variants and the beginning of COVID-19 vaccination in Brazil. Seroconversions against S and N antigens were assessed using three different commercially available ELISA kits. Samples were also used to assess the prevalence of tuberculosis (TB) in the same population (n=529). Seroconversion against SARS-CoV-2 antigens was considered positive if at least one of the three ELISA kits detected levels of specific antibodies above the threshold specified by the manufacturer. In this sense, we report 56.0% (n=349/623) of seroconverted individuals. Relative seroconversion peaked after introduction of the Coronavac vaccine in February 2021. Vaccination increased the production of anti-S IgG from 3.9% to 48.6%. Our results also indicated that 11.0% (n=46/417) of all individuals were positive for TB. Seroconversion to SARSCoV-2 was similar between individuals with positive tuberculosis test results to those with negative test results. Most vaccinated individuals seroconverted to SARS-CoV-2, indicating that Coronavac may be as protective in individuals from these indigenous groups as observed in the general Brazilian population. COVIDFrontiers 19 severity was minimal regardless of incomplete vaccine coverage, suggesting that vaccination may not be the only factor protecting individuals from severe COVID-19. Tuberculosis is highly prevalent and not associated with increased seroconversion to SARS-CoV-2. [ABSTRACT FROM AUTHOR]

Background: The indigenous population located in the central region of Brazil, is the second largest in terms of population size in the country. The Indigenous Reserve of Dourados has risk factors that increase the vulnerability of the indigenous population to infectious diseases, especially Human alphaherpesvirus (HSV-1), a neglected disease with high prevalence in priority populations in developing countries. The virus can also cause many more severe diseases, including widespread neonatal infections, herpetic keratitis, and herpes encephalitis, which can be fatal if left untreated. We estimated the prevalence of anti-HSV-1 antibodies and correlated it with the demographic and behavioral characteristics of the Indigenous population of the Jaguapirú and Bororó villages (Dourados, Mato Grosso do Sul (MS), Brazil). Methods: Our approach was cross-sectional. From March 2017 to November 2018. Using anti-HSV-1 (Gg1) IgM and anti-HSV-1 (gG1) IgG Euroimmun and the detection and quantification of HSV-1 viral load in plasma samples, through real-time PCR. The maps were constructed using QGIS and the statistical analyses using R Studio software. Results: A total of 1138 individuals (> 18 years old) were enrolled. The prevalence of anti-HSV-1 IgM and IgG were 20% and 97.5%, respectively. The prevalence of anti-HSV-1 antibodies for IgG was higher in both sexes. Anti-HSV-1 IgM antibodies were present in 17.1%, 21.2%, 12.5%, and 22% of the participants with urinary problems, genital wounds, genital warts, and urethral discharge, respectively. Real-time PCR was used for confirmatory testing; HSV-1 DNA was detected in 25.6% (54/211) of anti-HSV1 IgM-positive samples. Viral loads ranged from 5.99E + 02 to 3.36E + 13. Conclusions: The seroprevalence of HSV-1 IgM and detection of HSV-1 DNA in the Indigenous population confirmed high silent prevalence. Furthermore, the seroprevalence of HSV-1 in the Indigenous population was higher than that reported in the general adult Brazilian population. Various socioeconomic factors, drug use, and health and sexual behaviors could contribute to the facilitation of HSV-1 transmission in the Indigenous population. Our results may help develop culturally appropriate intervention programs that eliminate health access barriers and improve the implementation of public health policies aimed at promoting information regarding the prevention, treatment, and control of HSV-1 infection in Brazilian Indigenous populations. [ABSTRACT FROM AUTHOR]

This article looks at the classification and treatment of indigenous peoples and minorities’ rights under the United Nations. In particular, it explores what the differences between indigenous and minorities, and the differences and similarities between activism for indigenous and minority rights under the United Nations umbrella are. It concludes by proposing recommendations for change so that advocacy for these rights and implementation of them can be better addressed especially in the current climate where conflicts and the associated displacements pose more urgent risks to those rights. [ABSTRACT FROM AUTHOR]

Background Aim Methodology Results Conclusion Patient or Public Contribution Dynamic and complex health systems require innovative and adaptive solutions to support patient safety and achieve equitable health outcomes for Indigenous populations. Understanding the ways by which Indigenous (and specifically Māori) nurse practitioners (NPs) practice patient safety is key to enhancing Indigenous health outcomes in predominantly westernized healthcare systems.To describe Māori NPs perspectives on patient safety when caring for Māori and understand how Māori NPs deliver safe health care.A group of five Māori NPs worked alongside a Māori nurse researcher to explore their perceptions of patient safety. Together, they held an online hui (focus group) in early 2024. Data were analysed collectively, informed by kaupapa Māori principles, using reflexive thematic analysis.Māori NP experiences, expressions and understandings of patient safety envelop cultural safety and have many facets that are specific to the needs of Māori populations. The three themes showed: (1) Te hanga a te mahi: the intersection of cultural and clinical expertise; (2) Mātauranga tuku iho: the knowledge from within, where safe practice was strongly informed by traditional knowledge and cultural practice; (3) Te Ao hurihuri: walking in two worlds, where Māori NPs navigated the westernized health system's policies and practices while acting autonomously to advocate for and deliver culturally safe care.The Māori NP lens on patient safety is vital for promoting culturally responsive and effective health care. By recognizing the unique needs of Māori patients and families and incorporating cultural perspectives into practice, Māori NPs contribute to a more comprehensive and inclusive approach to patient safety that goes beyond westernized principles and practices.No patient or public contribution. [ABSTRACT FROM AUTHOR]