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Epistemic injustices are wrongs done concerning a person's capacity as a knower. These actions are usually caused by prejudice and involve the distortion and neglect of certain marginalized groups' opinions and ways of knowing. A type of epistemic injustice is hermeneutical injustice, which occurs when a person cannot effectively communicate or understand their experience, since it is excluded in scholarship, journalism, and discourse within their community. Indigenous Peoples (IPs) are especially vulnerable to hermeneutical injustice because their way of life is unfamiliar or inaccessible to others. This leads to the exclusion of their ideas from public discourse, especially those important for human and societal development. This phenomenon is particularly evident in instances related to IP education. José Medina claims that there are cases of hermeneutical injustice which hinders the ability of people to share and make meaning, or simply, hermeneutical death. Ben Kotzee, on the other hand, identifies the specific educational dimension of epistemic injustice. Using both of these frameworks and citing the results of local studies on indigenous education as illustrative points, we attempt to show instances and scope of hermeneutical injustice in the education of IPs in the Philippines. [ABSTRACT FROM AUTHOR]

On Tuesday, December 29, 2020, 16 protesters at Waikeria Prison, one of New Zealand's largest male prisons, engaged in a six-day standoff with prison guards to protest inhumane prison conditions. The Department of Corrections framed the event as an aimless riot, delegitimizing the intentional demonstration of resistance against state violence. Imprisoned intellectuals, specifically Imprisoned Black Radical tradition, have long examined and centered the prison as the harshest instrument of the state linked to the struggles of the collective. However, voices from imprisoned intellectuals are rarely considered in academic scholarship despite acute analysis of the state and liberation. This article employs the state of exception to contextualize the Waikeria protest. Particular attention is devoted to the 'state of continuity,' which allows for a broader understanding of a permanent state of racialized oppression and marginalization faced by Indigenous and Black communities in racialized-settler-colonial contexts. Populations designated as the exception are thus framed as a threat targeted for militaristic police intervention. This article concludes by extending the discussion of the state of continuity to include how expressions of rage and dissent by Indigenous and Black people are viewed as a direct threat to the sovereign order but are necessary for revolutionary change. [ABSTRACT FROM AUTHOR]

We present an empirically-grounded exploration of food sovereignty among Brazilian Amazonian forest-proximate peoples, revealing five dimensions bound together by autonomy: family farming, women's work, agrobiodiversity, care for nature and a preference for own produced over industrial food. We examine the compatibility of this conceptualisation of Amazonian food sovereignty with Brazil's National School Feeding Program (PNAE). We find that in supporting family farming and local food for children, the PNAE fosters food sovereignty, but inclusion remains uneven, shaped by unequal recognition and over-centralization. The PNAE could further the actualisation of Amazonian food sovereignty by more equal inclusion of different forest-proximate peoples. [ABSTRACT FROM AUTHOR]

Advancing climate change is an urgent global driver of human disease with some of the world's most marginalized communities being at highest risk. In response to this compound threat, scientific studies exploring the intersections of climate and health are gaining momentum, yet sparse attention is currently paid to models of research that engage and involve those who are most affected. This is a crucial moment for the global health field to take up valuable lessons from the relatively few climate-health studies that have purposefully brought scientists together with communities and members of the wider public, via established approaches such as community-based participatory research and citizen science, to reduce health risks and better understand the deeper determinants of disease. Through a scoping literature review of PubMed and qualitative framework analysis, we investigate scientific, ethical, and social justice rationales that have motivated scientists to involve communities, including Indigenous groups, and other public stakeholders in climate-driven health research to varying degrees in different global contexts. We also examine the benefits of diverse forms of engagement and show that involving communities in research at the climate-health nexus has, for example, generated co-produced adaptation strategies that respond appropriately and effectively to priority health hazards. In addition, our findings demonstrate limitations, challenges, and ethical considerations that can arise when engaging communities in climate-health research. We argue that ethically engaging and involving communities and the wider public in research at the intersection of climate change and health is imperative for identifying relevant research priorities, promoting responsiveness that can appropriately fill gaps in at-risk settings, and advancing social justice. Our paper offers a range of examples of research designs and activities to guide scientists working in this emerging interdisciplinary field, inform funders seeking to support innovative and potentially transformative research, and contribute to global health policy. [ABSTRACT FROM AUTHOR]

Resilience has been conceptualized within international development as the ability to "return to a state of equilibrium" after exogenous shocks. For many Indigenous communities, however, there is no equilibrium to which to return. This article explores how the federally unrecognized Nevada City Rancheria Nisenan Tribe (NCRNT) has developed a creative strategy of resilience beyond a return to "equilibrium" in the face of their almost complete erasure by genocide and the illegal termination of their sovereign rights by US state and federal government agencies. The NCRNT's experience reveals how activities underlying Indigenous resilience include a need for historical redress and reconciliation, thereby creating a "new normal" that is reflective of Native history as well as the ongoing social, political, and economic realities of existing within a settler state. This article bridges history and development studies, revealing how both disciplines must learn from Indigenous groups seeking restorative justice. It further employs oral histories, artwork, and documentation from the newly created NCRN Tribal archive, and so is presented as an interactive digital article. [ABSTRACT FROM AUTHOR]

This essay is a response to an AHR call for works on resilience: "how to revive," as it's framed, "after things fall apart." It would be hard to find a case in which "things fall apart" more completely than they historically have done for Native people in California. While this history is deeper than the American occupation of Native land, the latter half of the nineteenth century evinces a particularly brutal history of violent displacement by white settlers and the political machinery supporting their land claims. The "we are still here" rhetoric that marks so much Native American political discourse is therefore particularly necessary and pressing in California. Such claims cannot help but also mark the ways we narrate that history. The massacre on Tuluwat in Eureka, California was a point so low one cannot imagine a return, and yet the Wiyot did. They are still here, and their story has much to tell us about resilience and cultural survival. This article seeks to amplify untold stories from American Indian history and move California Indians from the margin to the center by foregrounding Native voices and ways of knowing. This work, thus, moves beyond the history of American genocide by exploring the role of Native people as complicated agents struggling for their own future. [ABSTRACT FROM AUTHOR]

Globally, protected areas associated with sacred sites and cemeteries are an emerging area of research. However, they are biased toward terrestrial systems. In Fiji, funerary protected areas (FPAs) in freshwater and marine systems are culturally protected by Indigenous Fijians following the burial of a loved one on clan land. First documented in the 1800s, FPAs in Fiji have not been researched despite more than 30 years of conservation efforts and countrywide comanagement of natural resources. We sought to bridge this knowledge gap by elucidating 8 socioecological attributes of Indigenous FPAs through stratified, purposive, semistructured interviews of 201 key informants across Fiji's 189 districts. Seventy‐three districts actively implemented FPAs; another 34 were not being implemented because of low FPA awareness, FPA exclusion from comanagement plans, and conflicts in chief selection. Thirty‐three percent of districts established FPAs for chiefs only, and 20% established FPAs for any clan member, resulting in the establishment of numerous FPAs annually. From the 1960s to 2019, 188 FPAs were established. Forty‐four percent of FPAs were protected for 100 nights, and 47% protected all resources and associated ecosystems in the FPA. Only 25% of districts harvested edible fish and invertebrates; another 22% harvested edible fish only. For some chiefs' funeral rites, only turtles were harvested, which are protected by law, thereby requiring government exemption for traditional use. The FPA harvest provisions varied from engaging whole communities to engaging specific clans, such as traditional fishers or those who performed the burial. Our results showed that practices associated with FPAs in Fiji are diverse, organically evolving, and more socially nuanced and complex than the fisheries and food provisioning focus they are known for. Erosion of Indigenous knowledge and practices associated with FPAs and FPA exclusion from conservation planning will negatively affect social and ecological resilience, resulting in vulnerable communities. [ABSTRACT FROM AUTHOR]

The Amazigh Cultural Movement (ACM) was born out of a context of struggle against the post-independence states in Tamazgha (the Amazigh homeland across North Africa). Aggressive de-Amazighization policies adopted by self-branded Arab-Islamic states led to the emergence of an Amazigh consciousness, which has transformed states and societies in the region. Focusing on Morocco, this essay traces the history of the ACM, its achievements, and the shifts in its approach from its beginnings as a local movement to its becoming part of the global indigeneity movement. [ABSTRACT FROM AUTHOR]

Copyright of Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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.)

Identity is always intertwined with collective identity and the surrounding natural environment, and it is the fundamental foundation that defines who they are to the surrounding nature. In the context of decision-making, Mutis Timau National Park shows that a lack of voice in Indigenous peoples is accommodated and a lack of identity recognition, but only involves specific individuals selectively. This paper is based on an explanatory case study, and the findings of this study reveal the importance of space for better environmental policy design, especially those guided by collaborative action in environmental decisions by accommodating the voices of indigenous leaders or community leaders from various clans fairly. Environmental communication with respect for culture and identity recognition will enhance collaboration and support the effectiveness of nature conservation and socio-cultural sustainability. The theoretical contribution of this research corroborates a significant contribution to the environmental communication literature and offers a practical framework contribution to be applied to inclusive communication strategies in a global context. [ABSTRACT FROM AUTHOR]

Copyright of Memoria Americana is the property of Memoria Americana, Cuadernos de Etnohistoria 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 European Arctic is commonly thought of as a pristine and homogeneous area. In reality, it is a diverse region experiencing growth relying on natural resource extraction. Despite local communities being primarily affected by industry activities, most socioeconomic impact assessments are conducted at the macro level. This study addresses this gap by examining the impacts of economic activities on local communities. Using secondary data and semi-structured interviews from 15 hubs in five European Arctic countries, the study draws on locally relevant insights. Findings indicate that many activities focus on economic growth, and existing strategies do not adequately address biophysical boundaries. Furthermore, alternative activities need to be developed in a more balanced manner that aligns with the needs of indigenous and local communities. Finally, participation of various actors in future developments is critical to reduce the negative impacts of industry activities. [ABSTRACT FROM AUTHOR]

A partir de entrevistas y conversaciones a profundidad con cinco enfermeros técnicos de los pueblos Yine y Shipibo-Konibo que laboran en establecimientos de salud en la Amazonía de Ucayali en Perú, este estudio muestra que las prácticas desplegadas para atender a los enfermos con síntomas de Covid-19 hicieron uso de terapias y nociones biomédicas e indígenas. Dichas prácticas reflejaron su formación en salud intercultural y su capacidad para adecuar las normas establecidas por el Ministerio de Salud. En función de los síntomas observados en los pacientes, los enfermeros indígenas usaron una variedad de prácticas: vaporaciones, masajes, baños, infusiones y remedios. Las nociones de salud y enfermedad que los enfermeros técnicos indígenas comparten con sus pacientes fueron la base para interpretar el Covid-19 y estuvieron presentes en las atenciones brindadas. Esto se nutrió de la existencia de un sistema de cuidado familiar bastante articulado que fue tejiéndose y siendo negociado en función de los síntomas y las terapias aplicadas. Sus prácticas demuestran la creatividad en los pueblos indígenas. En ese sentido, el sector salud necesita repensar su mirada sobre la medicina indígena, a la que denomina "tradicional" y nos muestra la necesidad de repensar las ideas sobre adecuación de los servicios para la población indígena para colocar en el centro del debate el significado de interculturalidad en salud desde la perspectiva indígena. [ABSTRACT FROM AUTHOR]

This study was conducted to determine strategies to enhance the sustainable forest management practices of the Tagbanua tribe. Specifically to describe the biodiversity and soil characteristics of the ancestral domain. The modified belt-transect method for biodiversity assessment developed by B+WISER (2014), further modified by the Department of Environment and Natural Resources (DENR) in the assessment, was used in this study. Results of soil chemical analysis showed significant variations among various land uses. The ancestral domain had at least 73 plant species belonging to 34 families and 59 genera. Four (4) taxa whose SN/families were still undetermined and another three (3) genera under families Annonaceae, Meliaceae, and Sapindaceae were unidentified. It had 12 plant species that are threatened with one critically endangered based on the list of threatened Philippine plants of the DENR. On the other hand, a total of 372 birds representing 61 species from 29 families were recorded. The high Shannon-Weiner Diversity Index (H'=3.69) and Shannon's Evenness (HE=0.90) values indicate high avifaunal diversity and equitable distribution among the detected species. Most of the conservation priority species recorded in the area are Palawan endemic species. The survival of these birds is threatened by extinction due to habitat loss. This observation emphasized the importance of the ancestral domain as a refuge for these endemic species and conservation priority areas. [ABSTRACT FROM AUTHOR]

Background Anxiety disorders are among the most common mental health problems. However, few studies have examined the prevalence of, and factors associated with, anxiety disorders among older Canadians (65 years or older), with a particular focus on Indigenous and racialized population groups. Data and methods Data from eight cycles of the annual Canadian Community Health Survey (CCHS)--2015 to 2022--were used to examine anxiety disorders among older Canadians. Multivariable logistic regression, stratified by sex, was carried out on a pooled sample of 151,755 respondents aged 65 years or older. Results From 2015 to 2022, on average, 6.0% of older Canadians reported a diagnosis of an anxiety disorder, with females (7.5%) more likely than males (4.2%) to have done so. Indigenous males had higher odds of having an anxiety disorder than non-Indigenous, non-racialized males, while Chinese and other racialized females had lower odds of having an anxiety disorder than non-Indigenous, non-racialized females. Interpretation Findings of this study highlight the importance of considering Indigenous and racialized population groups disaggregated by sex when examining anxiety disorders among older Canadians to inform screening and intervention programs. [ABSTRACT FROM AUTHOR]

This article explores the representation of Sámi cultural heritage in audiovisual archives, specifically focusing on the Sámi Audiovisual Collection research project and the work that has been done to establish a Sámi film and television database, Sápmi on Film and TV (Sápmi på film och TV). It also provides insights into how Indigenous peoples‘ right to self-determination can be implemented by working with archival material alongside Indigenous institutions. The article highlights how historical representations of the Sámi have been shaped by outsiders’ visions, often resulting in objectification and exoticization. By working with new metadata descriptions based on Sámi languages and Sámi knowledge, a remediation of the old film material can be conducted and the archives can serve as important sources of Sámi cultural heritage. Emphasis is placed on the importance of making all material publicly accessible and that it should be accompanied by contextual information and ethical recommendations to address the racist expressions found in some of the content. By making material concerning Indigenous peoples in the national archives available and searchable, by creating new metadata in Indigenous languages, and by creating ethical recommendations regarding the collection, new stories, new knowledge, and new history will be enabled to take shape for the future. [ABSTRACT FROM AUTHOR]

Access to water has been and remains one of humanity's greatest challenges. Especially in arid plains exposed to significant climatic fluctuations and future global change trends. In the past and present, local communities of the arid plains of central-western Argentina (i.e., Guanacache Lagoons, Cuyo region) have developed multiple strategies to manage water supply problems. The aims of this study are: i) to characterize the different water harvesting technologies (pre-Hispanic and modern) used, and ii) to compare the small local strategies of water harvesting (bottom-up solutions) with the large centralized projects (top-down solutions). On the one hand, we show the transformations of these technologies over time, and the challenges faced by inhabitants in the context of climate change trends. On the other hand, we analyze the role of the state through hydraulic policies and projects implemented by the provincial states over the last two centuries and how this impacted the study area. This review is based on a historical and archaeological bibliography, and recent publications about the region, including articles based on our ethnographic fieldwork. Our results demonstrate the valuable experience accumulated by local populations in water harvesting methods, particularly in areas where groundwater is deep and saline, and shows the adaptability of these technologies in contexts of increasing scarcity. We considered that local indigenous knowledge can largely contribute to the sustainable management of water resources. This study might be useful for decision-makers and water managers in drylands around the world to find and equitable approach that combines technical advances with local knowledge. [ABSTRACT FROM AUTHOR]

Background: Musculoskeletal pain is a global health concern affecting both sexes. However, recent insights highlighted significant sex differences in its occurrence and experience, which are influenced by various factors. The present study sought to examine sex differences in musculoskeletal pain and, subsequently, explore the factors associated with its occurrence, separately for both adult males and females belonging to the Santal indigenous community. Methods: The present cross-sectional study was conducted in a Santal indigenous community inhabiting Purba Bardhaman District, West Bengal, India. It comprised 278 adult individuals, including 112 males and 166 females. Data on socio-demographic, lifestyle, anthropometric, reproductive (only for females), and pain-related variables were collected using appropriate tools and protocols. Results: Females exhibited a significantly higher incidence of musculoskeletal pain, with nearly half experiencing chronic pain, particularly back pain. Pain intensity and interference of pain were notably higher in females compared to males. Males were less inclined to use treatment for their pain. Hierarchical binary logistic regression revealed that for males, involvement in white-collar jobs showed an inverse association, while engaging in vigorous physical activities demonstrated a positive link with the incidence of musculoskeletal pain. In females, advanced age and a higher number of childbirths were associated with a greater likelihood of experiencing musculoskeletal pain. Conclusion: The study reveals significant sex disparities in musculoskeletal pain concerning its prevalence, severity, interference, and treatment-seeking behavior. Additionally, marked differences were observed in the risk factors contributing to musculoskeletal pain between the sexes. These findings underscore the importance for public health researchers to tailor interventions addressing sex-specific risk factors and experiences, aiming to enhance overall musculoskeletal health and reduce pain-related interference. [ABSTRACT FROM AUTHOR]

The article is devoted to the analysis of public administration in the field of national minorities rights protection. The author analyzes the system of authorities aimed at protecting the national minorities interests and nationalities in Ukraine. The Committee on Nationalities under the Cabinet of Ministers of Ukraine was the first ukrainian central state body of the executive power, entrusted with the functions of ensuring ethno-national policy and protecting the national minorities interests. It is emphasized that the structure of public authorities protecting the rights of national minorities was not limited exclusively to the activities of the specialized central executive body. The positions of Advisor to President on ethno-national problems of Crimea and Advisor to President on the affairs of the Ukrainian diaspora were introduced. At the regional (oblast) level, the Republican Committee for Nationalities and Deported Citizens of the Autonomous Republic of Crimea operates, as well as the relevant subdivisions at the local level-nationalities and migration departments of regional state administrations. The situation changed with the switch of the state policy vector from pro-Russian to pro-European. This was not least due to the recommendations of the OSCE and the need to converge with the acquis communautaire of the European Union. National minorities rights protection has been in focus since the independence of Ukraine. Establishing and functioning of the relevant Ministry (Committee) on National Minorities is a direct confirmation of this thesis. This issue was always in focus of the Ukrainian governments besides the period of the rule of the pro-Russian government (2010-2014), when most of the state institutions for the protection of national minorities were liquidated. This fact determined the revolutionary events of the Euromaidan (2014) to some extent. As of today, Ukraine fulfills its obligations regarding the protection of the national minorities rights. The current central authority (State Service of Ukraine for Ethnic Policy and Freedom of Conscience, DESS) was formed in accordance with the recommendations of the OSCE and taking into account the experience of the EU member-states. Its status is lower in the executive power hierarchy. However, its scope of competence and its actual activity best serves the interests of the national minorities. [ABSTRACT FROM AUTHOR]

This phenomenological study aimed to explore the journey of non-IP teachers teaching IP students in selected IP schools of La Paz District II, La Paz, Agusan del Sur. The study investigated the experiences of non-IP teachers, their challenges, their coping mechanisms, and insights gained into the language barrier in the teaching and learning process. Utilizing the purposive sampling technique, the research informants were five non-IP teachers who were subjected to in-depth interviews. The findings revealed that the experiences encountered were the way they talk, their dialect, and the gap in communication. The challenges met were learning their language, dispensing knowledge, students' reading comprehension, and misunderstanding and misinterpretation. The difficulties encountered in handling IP students were the medium of communication, classroom management, school attendance, and understanding of the lesson. On the other hand, the study showed that the challenges and difficulties the informants encountered made them become passionate about teaching, motivated to teach students well, considerate in many things, and have a creative mind. The coping mechanisms included learning the IP native language, having students translate the language to their native language, and being flexible and adaptive. Further, their learning and realization included employing various strategies and approaches, a teacher must be approachable, utilize technology, be passionate about teaching, and there must be constant communication and interaction. [ABSTRACT FROM AUTHOR]

One of the challenges during the democratic transition from the New Order regime to the Reformasi era was advancing the idea of an agrarian transition to reconcile structural inequalities regarding land ownership. However, this transition was unfortunately not accompanied by a rearrangement of land ownership to allow the practice of land-grabbing inherited from the New Order regime to persist in contemporary Indonesia. This article examines the reasons behind the failure of the agrarian transition in Indonesia, by focusing on case studies in Tegalrejo Village, Malang Regency and the Pamona indigenous peoples, Poso Regency. We argue that the modus operandi of land-grabbing practices is highly dependent on state power and weak protection of communal land rights. By explaining these two factors, this article provides recommendations to strengthen the community's position in dealing with land-grabbing practices by limiting the power of the state and encouraging land reform aimed at securing community land rights. [ABSTRACT FROM AUTHOR]

The banded langur (Presbytis femoralis) is a critically endangered primate, which within Malaysia has not been known to extend significantly outside the state of Johor. Traditionally, distribution studies on this highly threatened primate have relied on conventional methods such as DNA identification, live counting, and camera trapping. However, ethnoprimatology offers an alternative approach to data collection, involving the active participation of indigenous and local communities possessing valuable knowledge and experience with local primate species. This study employed an integrated approach incorporating ethnoprimatology by utilizing pooled local expert opinion, local surveys, interviews, and fecal DNA analysis, resulting in a novel distribution range for the banded langur. The combination of expert opinions revealed this species' most optimistic distribution scenario across Johor and Pahang, inhabiting various ecosystems, including lowland forests, peat swamps, and human‐modified landscapes. Further interviews and surveys conducted within the Orang Asli community in Tasik Chini and Tasek Bera have provided additional support for the revised distribution, documenting occurrences of banded langur utilization in indigenous practices, such as food consumption, cultural beliefs, medicinal applications, and craftsmanship. Phylogenetic analysis demonstrated genetic differentiation between populations in Johor and Pahang, with the populations in the southern part of Peninsular Malaysia likely serving as ancestral sources for other populations. Consequently, this study not only elucidated the updated distribution of banded langur through DNA records and direct observations but also established the efficacy of ethnoprimatology as a precursory tool for uncovering the present distribution patterns of other primate species in Malaysia. Research Highlights: An integrated approach that incorporates ethnoprimatology, pooled local expert opinion (PLEO), and fecal DNA analysis has successfully revealed a novel extended distribution for the banded langur.The study revealed that banded langur has been long utilized by the Orang Asli in various purposes, including as bushmeat, traditional medicine, religious beliefs, musical instruments, and other cultural usage.The analysis showed that the populations in the southern part of Peninsular Malaysia serve as a plausible basal population in Peninsular Malaysia. [ABSTRACT FROM AUTHOR]

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

Food insecurity exists when households do not have physical, social and economic access to sufficient, safe and nutritious food that meets their dietary needs and food preferences. Food insecurity remains a serious challenge for many households in Vietnam and the situation is even more prevalent among rural smallholders. Therefore, this study aims to assess the food insecurity status according to rural households' profile and present better intervention strategies for policy makers to reduce food insecurity among rural households in Vietnam. [ABSTRACT FROM AUTHOR]

Climate change has gained global recognition as one of the most urgent challenges in recent decades. Many indigenous people attempt to overcome great challenges in their lives by adhering to their cultural customs and traditional knowledge. This is especially true for those who live in isolated, hilly places and are dependent on natural resources. The aim of the paper is to critically investigate the cultural facets of indigenous people's adaptation to and resilience to climate change in the Chittagong Hill Tracts (CHT), namely in the Rangamati Sadar sub-districts of the Rangamati districts, in Bangladesh. This paper also examines how cultural components in indigenous community are changing and influencing the adaptation process in adverse situations. This study used a critical ethnography technique in conjunction with participant observation, in-depth interviews (N ​= ​55), and focus group discussions (N ​= ​5, 45 participants) during a one-year period (October 2019 to October 2020). According to the study's findings, climate change-related risks have significant adverse effects on indigenous people. However, they develop their strategies to adjust to the adverse environment, like building different kinds of houses, changing cultural customs, relying less on natural resources, and adhering to their indigenous knowledge. They also strengthen their prayers and ceremonial practices, which reinforce their communal ties and allow them to become more resilient against challenges in their community. The popular belief that Indigenous people are stupid, poor, and helpless while they wait for outside help is challenged by this study. It also refutes the discourse that indigenous strategies and knowledge are not undervalued and can be an effective instrument for the adaptation process and combating hazards.

The European Arctic is commonly thought of as a pristine and homogeneous area. In reality, it is a diverse region experiencing growth relying on natural resource extraction. Despite local communities being primarily affected by industry activities, most socioeconomic impact assessments are conducted at the macro level. This study addresses this gap by examining the impacts of economic activities on local communities. Using secondary data and semi-structured interviews from 15 hubs in five European Arctic countries, the study draws on locally relevant insights. Findings indicate that many activities focus on economic growth, and existing strategies do not adequately address biophysical boundaries. Furthermore, alternative activities need to be developed in a more balanced manner that aligns with the needs of indigenous and local communities. Finally, participation of various actors in future developments is critical to reduce the negative impacts of industry activities.

We examined content posted on TikTok on the topic of kai Māori (traditional food and associated customs of the indigenous people of Aotearoa New Zealand) to inform strengths-based approaches to health promotion in Māori communities. We conducted a content analysis of 100 unique TikTok videos labelled with the hashtags #kai and #Maori and coded content characteristics and viewer engagement for each video. Twenty foods were determined to be key Māori identity foods from this analysis. We also undertook a reflexive thematic analysis of the content of all videos and user engagement from a sample of 40 videos. Three themes relating to the value of kai Māori were identified: Mauri ora (kai as an expression of pride in Māori identity), Ahikā kai (a means of keeping traditions alive) and Tūhononga (a means of connecting with Te Ao Māori). Māori used TikTok to celebrate Māori identity by sharing and discussing content about kai Māori that was informative and often humorous or self-deprecating. Health promotion in Māori communities should draw on the values of kai as more than food. Kai has an important role in strengthening wellbeing through facilitating cultural connections and linking healthy lifestyles with traditional practices like collecting seafood.Glossary of Māori words: Ahikā kai: keeping Māori traditions alive; Ahuriri: Napier, Aotearoa New Zealand; Aotearoa NZ: Aotearoa New Zealand; aroha: love; atua: deity, ancestor; ehe: e hē: an expression of no in Ngāi Tūhoe Iwi [tribe] dialect; hāngī: food cooked in an earth steam oven or gas steamer; he kai reka tenei: this food is yum or sweet; he tīno reka: very yummy; he reka: yum, sweet; huhu: huhu grub, Prionoplus reticularis; kai: food; kai Māori: traditional food and associated customs; kaimoana: food from the sea including fish and shellfish; kaitiaki: custodians, guardians; kānga wai/ kānga pirau: fermented ‘rotten’ corn; kamokamo: squash, vegetable marrow; kao: no; karakia: blessing, giving thanks; kare: an endearment; karengo /parengo: seaweed; kaupapa Māori: a Māori approach, Māori philosophy and principles guide practice; kia ora: hello, greetings, thank you; kina: sea urchin; koro:grandfather; kumara: sweet potato; kupu: word; kūtai: mussels; inanga: whitebait; mahinga kai: traditional food gathering place; mana whenua: Māori people who have customary authority and rights over identified land; manaakitanga: the act of showing support, caring for others; Māoritanga: Māori culture, way of life; mātua: parents; marae: a place of cultural significance to gather and meet; mauri: spirit, life essence; mauri ora: strong pride in having a unique Māori identity; meke: too much, good; mirimiri: to rub; moana: ocean; Ngāpuhi: northern iwi [tribe] of Aotearoa; noa: ordinary, unrestricted; ora: to be alive, healthy and well; Pākehā: New Zealanders of European descent; paraoa: fry bread; patu: traditional club used in warfare; paua: abalone; pikopiko: young fern shoots; pipi: shellfish, clam; puha: a sow thistle green; Rakiura: Stewart Island; rangatahi: Māori youth; rawe: excellent; reka: sweet; rēwana: fermented bread made with potato; Tā: Sir, Knight; tamariki Māori: Māori children; Tangaroa: the Māori atua (god) for the oceans; tapu: restricted, to be sacred, under atua protection; tautoko: show support; Te Ao Māori: the Māori world and its traditions; te taiao: the natural world; Te Whare Tapa Whā: a model of Māori health developed by Tā Professor Mason Durie; tēnā koe: greetings (speaking to an individual); tikanga: traditional customs or practices; tinana: body, physical self; tino reka: an expression of deliciousness; tino reka te kai: the kai is yum; tītī: mutton bird Puffinus griseus; toa: brave, accomplished, competent; toheroa: large clam;f toroi / whakamara: a fermented dish of cooked mussels and puha; tuatua: shellfish, clam; tūhononga: connecting with Te Ao Māori; tuna: eel; tūpuna / tīpuna: ancestors, grandparents; wahine: woman; Whaea: Mother, Aunty; whakaiti: look down on; whakapapa: lineage, genealogy, ancestry; a central concept in Māori culture of identity, relation and connection to people, place, and culture; whānau: family group, including extended family; whanaunga: relative, kin; whanaungatanga: relationship building; whenua: land, ground

Abstract Background Musculoskeletal pain is a global health concern affecting both sexes. However, recent insights highlighted significant sex differences in its occurrence and experience, which are influenced by various factors. The present study sought to examine sex differences in musculoskeletal pain and, subsequently, explore the factors associated with its occurrence, separately for both adult males and females belonging to the Santal indigenous community. Methods The present cross-sectional study was conducted in a Santal indigenous community inhabiting Purba Bardhaman District, West Bengal, India. It comprised 278 adult individuals, including 112 males and 166 females. Data on socio-demographic, lifestyle, anthropometric, reproductive (only for females), and pain-related variables were collected using appropriate tools and protocols. Results Females exhibited a significantly higher incidence of musculoskeletal pain, with nearly half experiencing chronic pain, particularly back pain. Pain intensity and interference of pain were notably higher in females compared to males. Males were less inclined to use treatment for their pain. Hierarchical binary logistic regression revealed that for males, involvement in white-collar jobs showed an inverse association, while engaging in vigorous physical activities demonstrated a positive link with the incidence of musculoskeletal pain. In females, advanced age and a higher number of childbirths were associated with a greater likelihood of experiencing musculoskeletal pain. Conclusion The study reveals significant sex disparities in musculoskeletal pain concerning its prevalence, severity, interference, and treatment-seeking behavior. Additionally, marked differences were observed in the risk factors contributing to musculoskeletal pain between the sexes. These findings underscore the importance for public health researchers to tailor interventions addressing sex-specific risk factors and experiences, aiming to enhance overall musculoskeletal health and reduce pain-related interference.