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BACKGROUND: Antibiotic resistance of Enterobacterales poses a major challenge in the treatment of urinary tract infections (UTIs). In low- and middle-income countries (LMICs), standard microbiological (i.e. urine culture and simple disk diffusion test) methods are considered the gold standard for bacterial identification and drug susceptibility testing, while PCR and DNA sequencing are less commonly used. In this study, we aimed to re-identifying Enterobacterales as the primary bacterial agents responsible for urinary tract infections (UTIs) by comparing the sensitivity and specificity of traditional microbiological methods with advanced molecular techniques for the detection of uropathogens in indigenous women from Otavalo, Ecuador. METHODS: A facility-based cross-sectional study was conducted from October 2021 to February 2022 among Kichwa-Otavalo women. Pathogens from urine samples were identified using culture and biochemical typing. Morphological identification was doble-checked through PCR and DNA sequencing of 16S, recA, and rpoB molecular barcodes. The isolates were subjected to antimicrobial susceptibility-testing using disk diffusion test. RESULTS: This study highlighted a 32% misidentification rate between biochemical and molecular identification. Using traditional methods, E. coli was 26.19% underrepresented meanwhile Klebsiella oxytoca was overrepresented by 92.86%. Furthermore, the genera Pseudomonas, Proteus, and Serratia were confirmed to be E. coli and Klebsiella spp. by molecular method, and one Klebsiella spp. was reidentified as Enterobacter spp. The susceptibility profile showed that 59% of the isolates were multidrug resistant strains and 31% produced extended spectrum beta-lactamases (ESBLs). Co-trimoxazole was the least effective antibiotic with 61% of the isolates resistant. Compared to previous reports, resistance to nitrofurantoin and fosfomycin showed an increase in resistance by 25% and 15%, respectively. CONCLUSIONS: Community-acquired UTIs in indigenous women in Otavalo were primarily caused by E. coli and Klebsiella spp. Molecular identification (16S/rpoB/recA) revealed a high rate of misidentification by standard biochemical and microbiological techniques, which could lead to incorrect antibiotic prescriptions. UTI isolates in this population displayed higher levels of resistance to commonly used antibiotics compared with non-indigenous groups. Accurate identification of pathogens causing UTIs and their antibiotic susceptibility in local populations is important for local antibiotic prescribing guidelines.

Traditional games are often situated in counter distinction to modern sport forms and are not well understood in Western society or scholarship. However, from these games, we have the opportunity to learn much about local play and physical culture. This article focuses on traditional Indigenous games in Oceania and how they can be used as a lens for the development of environmental stewardship or ecological sensibilities. The aims of this study are twofold: (1) to lay a foundation for future research in this area and (2) to situate traditional games within the broader sport ecology conversation. By deconstructing the embodied nature of traditional games and overviewing the histories of environmentalism in Oceania, a more grounded claim can be made for the relevance of traditional games within sport and leisure studies scholarship, including sport history, sport sociology, sport anthropology, and sport ecology. The nature games of Oceania yield diverse insights into Indigenous epistemologies, ecological sensibilities, and how outdoor play can be understood as a form of climate action. [ABSTRACT FROM AUTHOR]

Chile has created its national cohesion and territorial assertion of sovereignty through a colonial metonymic operation whereby the removal of the Indigenous body, or part of this body, is possession of the land; whereby the Black body is instrumentalized as an extension of settler occupation, inhabitation, and Indigenous elimination. This operation is based on the "associative matter" or qualifying characteristics of a metonymic relation within settler logics that performatively call into being both "territory" and "nation." This essay argues that this is an ontoepistemological substitution and the foundation on which the current 1980 Chilean constitution is based, and on which the majority rejected the proposed 2022 constitution. The essay critiques both the 1980 and the recently rejected constitutions through consideration of what a Mapuche cosmological conception of land-as-mapu, of mapu as everything rather than as propertied resource, might mean for demolishing the land and body logics of the settler-colonial state that continue to devastate ecological relations through the dispossession and elimination of Indigenous and Black peoples. [ABSTRACT FROM AUTHOR]

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]

The article focuses on the interwoven Indigenous and diaspora identities of the author's family on the island of Guåhan. Topics include the interconnected histories of Black and Indigenous Pacific peoples, the narrative of family discovery that challenges dominant representations of Guåhan, and the author's choreographic practice as a means to engage with and honor her ancestral heritage.

In recent decades, Onkwehon:we (Indigenous) education has been a burgeoning area of study and practice in primary, secondary, and post-secondary schools in Canada. One of the more significant contributions to this growth in recent years has been the findings of the Truth and Reconciliation Commission of Canada and its 94 Calls to Action. Central to the journey of reconciliation is understanding of the experiences of Onkwehon:we people and their perspectives on various things. Given that spirituality and associated ceremonial observances are important to many Onkwehon:we communities and have been explored in a number of schools and universities, their inclusion in academic and nonacademic school programming merits exploration. This essay explores the importance of Onkwehon:we spirituality, its role in the reconciliatory journey, and the value of enabling schools to partner with Indigenous peoples to aid in its dissemination. Keywords: Indigenous, spirituality, religion, education, schools Au cours des dernieres decennies, l'education Onkwehon:we (autochtone) est un domaine d'etudes et de pratique qui a connu un essor important dans les ecoles primaires, secondaires et postsecondaires au Canada. Les conclusions de la Commission de verite et de reconciliation du Canada ainsi que ses 94 appels a Taction s'averent l'une des contributions les plus determinantes a cette croissance au cours des dernieres annees. Au creur du processus de reconciliation se trouve la comprehension des experiences des Onkwehon:we et de leurs perceptions dans differents domaines. Puisque la spiritualite et les ceremonies qui y sont associees sont importantes pour de nombreuses communautes Onkwehon:we, et que certaines ecoles et universites s'y interessent, leur inclusion dans des programmes scolaires et non scolaires merite d'etre examinee. Cet essai explore l'importance de la spiritualite Onkwehon:we, son role dans le processus de reconciliation et l'interet de permettre aux ecoles de collaborer avec les peuples autochtones pour faciliter cet apprentissage. Mots-cles: autochtones; education, spiritualite, communaute, curriculum, Introduction The concept of reconciliation as a frequently discussed topic in primary and secondary education emerges from a reckoning with the traumatic experiences of Indigenous peoples in Canada, which have [...]

Indigenous Peoples have an inherent responsibility and right to "exercising" sovereignty—the practice of sport and physical activity in performance of our cultural, political, and spiritual citizenship. By exercising this inherent right and responsibility, sport has the power for communities to reenvision their futures. Sport and physical activity are highly regarded and practiced in multiple contexts within Indigenous communities. Utilizing Indigenous ways of knowing, practices of resurgence, Indigenous activism, and Indigenous responses to political and cultural injustices, we apply the five protective factors of "exercising" sovereignty, including community, relationality, strength, abundance, and resilience to analyze Indigenous sport research in North America. [ABSTRACT FROM AUTHOR]

This study aimed to ascertain the extent of implementation of Indigenous People's Education in Sarangani Province, the key performance indicators, the significant relationship between the implementation and the key performance indicators, and the extent of compliance of the school heads and teachers on the implementation. The researcher utilized descriptive-evaluative research design. The respondents are school leaders and select teachers in the Department of Education, Division of Sarangani. The data were gathered through a survey questionnaire. The results show that all the indicators on the extent of implementation: Pedagogy and Methodology, Indigenous Knowledge System Practices Curriculum Content and Planning, Language and Instruction, Teacher Training, Materials, Assessment and Evaluation got very satisfactory results in terms on implementation, meaning this indicates that the program component is in high level of implementation. In addition, among all the performance indicators, retention rate got the highest percentage, meaning that 100.45% of the school-aged indigenous people learners continue their schooling. It is also supported by the very low dropout rate of the schools at 0.16%. On the other hand, statistics shows that the participation rate, cohort survival rate, completion rate, and dropout rate of the implementing schools has a significant relationship by the extent of implementation of the indigenous people's education program. Based on the results, it is recommended that the DepEd must increase the involvement of community members on the team creating the teaching materials translated into IPs' mother tongues, particularly those who are knowledgeable in that language. [ABSTRACT FROM AUTHOR]

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AbstractObjective: This systematic review describes studies focussed on co-occurring mental health and substance use (MH/SU) conditions among Aboriginal and Torres Strait Islander people, including the: characteristics; co-occurring conditions examined; cultural methodological quality; traditional scientific methodological quality of studies; and study outcomes. Methods: A systematic review examined the literature on co-occurring MH/SU conditions among Aboriginal and Torres Strait Islander people. Four databases were searched, with data from relevant studies extracted for narrative synthesis. Results: Twelve articles (11 studies) were included. Nine studies used cross-sectional designs; one was a qualitative study and one a mixed methods study with a nested randomized controlled trial. Cultural methodological quality was low across the studies, with a maximum of 7 out of 14 criteria met. Thirty-three combinations of co-occurring conditions were examined. Conclusion: Most research to date has been cross-sectional with limited research exploring the effectiveness of treatments for co-occurring MH/SU conditions. Further Indigenous-led research is needed to find culturally safe, responsive and effective solutions in reducing the burden associated with MH/SU conditions and improving wellbeing. [ABSTRACT FROM AUTHOR]

The 1889 dictionary Wortschatz der Khoikhoin (Namaquahottentotten) by missionary Johann Krönlein purports to provide a neutral depiction of the Nama language and culture through the example sentences accompanying its entries, yet a specific representation of colonial ideology is undeniable. The Nama sentences with parallel German translations had a distinctly negative tone, reflecting constant struggle, not only between people, but between humans and nature. This research argues that an emphasis on and negative depiction of the Nama people's vulnerability to nature in the dictionary unconsciously served as a mechanism for designating the Nama as uncivilised in a post-Enlightenment Western paradigm, where nature was to be tamed, and civilisation required a separation from nature. In the article, Niklas Luhmann's communication model and thoughts on systemic observation afford appreciation of the ways in which ideologies in Krönlein's dictionary contributed to nineteenth century European society's self-observation. An excerpt from Krönlein's dictionary is analysed by the researcher and by means of artificial intelligence analysis to uncover the ideologically expressive depiction of Nama relationships with nature at the communicative levels of information and utterance. AI is also employed to allow comparison with a sample from another indigenous language dictionary published around the same time. [ABSTRACT FROM AUTHOR]

Societal Impact Statement Summary The cultural significance of the grapevine is undeniable. However, we fail to acknowledge how the grapevine has and continues to influence the most pressing political questions of our time. From the beginning of the Conquest, Indigenous peoples were forced to plant the vine, Spain burned the vines Miguel Hidalgo used to teach the poor, and César Chávez and the Delano grape strike demanded justice for agricultural laborers. From the Grito de Dolores to Sí se puede, we demonstrate how the continuing relationship between Mexico and the grapevine influences debates surrounding labor, immigration, and human rights in the United States and throughout the world. To enhance the reach of this work, a Spanish language version of the paper is available in the Supporting Information (see Translation_ES).The wild grapevine species (Vitis spp.) that comprise the pedigrees of rootstocks, the Americas as the source (and solution) to the Phylloxera crisis that decimated European vineyards, and California as a premier wine‐growing region are the topics that usually frame the history of grapes in North America. This Anglo‐American perspective ignores that domesticated grape varieties were first introduced to North America in what is now Mexico and the singular contributions of Mexican labor to the California wine economy that continue to influence politics. Here, we highlight the neglected history of grapevines in Mexico and argue that the politics of labor that played out during the Conquest never ceased and still shape debates surrounding immigration. Beginning with Hernán Cortés, Indigenous peoples were forced to plant grapevines and when they were successful, they were abruptly forbidden by Spain to grow grapes. This interference influenced Miguel Hidalgo, who taught the poor viticulture as a trade and who would lead the Mexican War of Independence and pay with his life. The grapevine continued its journey north to California, where Franciscans established the missions and cultivated the Mission grapes, which had lasting impacts on the genetics of grapevine varieties. Finally, it was the Delano grape strike that coalesced César Chávez and the United Farm Workers to demand justice for agricultural laborers that is the foundation of the California wine economy and still shapes the current political debate of immigration, labor, and human rights between the United States and Mexico. [ABSTRACT FROM AUTHOR]

Introduction: Using the Five Cs model of positive youth development (PYD), this study aimed to provide a socio‐structural and cultural understanding of PYD in Indigenous Tayal youth by examining the specificity in the development of Five Cs (Competence, Confidence, Character, Caring, and Connection) between Tayal and Han youth in Taiwan. Methods: A sample of 847 Tayal and Han adolescents (43.8% Tayal, 47.9% girls, Mage = 14.83, SD = 0.50) were drawn from a larger study (September 2014 to August 2017). Adolescent participants completed questionnaires asking about their Five Cs, contribution behavior, and depressive symptomatology. Results: Measurement invariance was conducted to explore specificity between Tayal and Han youth's Five Cs performance. A bi‐factor Five Cs model was identified and partial metric and partial scalar measurement invariance was established between the two samples. Across both groups an overarching PYD factor, which was associated with increased contribution and lower depressive symptomatology, was identified. Specificity was observed in the Tayal sample, particularly relating to indicators of Competence, Character, Caring, and Connection. Conclusion: The findings of this study provide a sociocultural‐informed lens regarding the specificity of development in Tayal youth. Character, Caring, and Connection appear to contribute significantly more to the overall PYD for Tayal adolescents than their Han peers. Findings relating to Competence suggest that the educational environment may not be aligned with the learning style of Tayal youth. This study has policy and practical implications for Tayal youth, and can further help inform program development in Taiwan and internationally. [ABSTRACT FROM AUTHOR]

State-promoted biodiversity conservation can either align with or diverge from Indigenous Peoples' priorities, knowledge, and self-determined development paths. Drawing on fieldwork at the Amazon borders of Brazil, Colombia, Ecuador, and Peru, this paper examines Indigenous organizations' efforts to uphold territorial rights and pursue planning with Indigenous values in landscapes earmarked for conservation. The key question centers on how 'border configurations' affect grassroots planning and conservation focusing on the experience of Peruvian Secoya (Siékopai) People. Using expert interviews and ethnographic methods, the paper finds that conservation agencies risk losing credibility without genuine efforts toward social equity and well-being, constrained by mandates that often neglect local needs. The success of Life Plans depends on solidarity networks that balance conservation with viable economic alternatives, equitable power dynamics, and access to services. Ultimately, the paper shows that Life Plans empower Indigenous organizations, offering meaningful options for political self-representation within Amazonian conservation. [ABSTRACT FROM AUTHOR]

This article articulates recent advances in palaeo‐ecology with the goals and ambitions of multispecies archaeology. It centres the synanthropic nexus as a key context for the study of early human‐animal relationships and argues that its evolution yields important yet currently overlooked dynamics shaping the structure of the archaeological record. I first show how the dominant heuristic of wild versus domesticated nonhuman animals obfuscates the inherent variability and creativity of past animal agency. I then illustrate how such agency is caught up with human behaviour and ecosystem impacts from relatively early on in human history, navigating historically shifting configurations of autonomy and control. Drawing on deep‐historical examples of synanthropic niches co‐assembled by human foragers and nonhuman animals, I argue that such interspecies configurations require careful attention to concepts of liminality and ferality and challenge species‐level approaches. I finally highlight potential human behavioural, material, and cosmological consequences of the synanthropic nexus, including integrative foraging patterns and notions of the giving animal, which play an important role in many Indigenous and ethnographic forager societies and illustrate the value of attending to this nexus as a focus of comparative multispecies research. [ABSTRACT FROM AUTHOR]

After the war between the Ugandan government and the Lord's Resistance Army (1986‐2006), 90 per cent of the displaced rural population in Northern Uganda returned to small‐scale farming on their ancestral lands and their systems of communal land stewardship. At the time, there was much debate about transitional justice interventions to address war's violence, but in that same period over 85 per cent of Acoli chiefdoms saw affiliated clans, or kin‐based political communities (kaka), negotiate to write down their Indigenous governance constitutions for the first time. Acoli Kaka's return to their ancestral lands and small‐scale farming, and subsequent engagements with tekwaro – Indigenous knowledge – through constitution writing, served to strengthen Indigenous governance and law after their weakening in contexts of war and displacement. It is argued here that these engagements and negotiations rooted in the land, regardless of their outcomes, served to orient relationships away from the fragmenting, unprecedented, forced Acoli‐on‐Acoli violence experienced during the war. A resurgence of Acoli Kaka's Indigenous law and governance rooted in communal land stewardship is linked to relational repair and supports calls for transitional justice processes to nurture and respect Indigenous land rights. These ethnographic arguments also lend support to kaka's ongoing efforts towards clan unity (ribbe kaka) and to secure communal land sovereignties. [ABSTRACT FROM AUTHOR]

The Indian Constitution and the Directive Principles for State Policy (DPSP) aspire that individual states with Indigenous Tribal Minority (ITM) populations take special care to promote education and economic interests of the ITM communities. Despite Art 350(a) which explicitly guarantees (only) the ITM child education in its mother-tongue, the ITM child finds itself in an institutional space that operationalises the monolingual mindset in the literacy-semiotic environment, most obvious of which is the schoolscape. Educational programmes designed for the ITM child in these schools proceduralise institutional mechanisms that subscribe to specific orientations to languages (and political disposition to the notion of linguistic accommodation – both of which are visibilised in the schoolscape. Teachers, as primary implementers of the educational programme, then, are expected to calibrate their pedagogies for the child within the ITM child's linguistic environment. Therefore, this study explored teachers' understanding and interpretation of the signage of the ITM child's schoolscape. Using the Q-method approach, teacher subjectivities associated with the schoolscape reveal four ways of understanding the schoolscape: the pedagogic, the reductive, the homogenising and the silencing effect of the schoolscape. [ABSTRACT FROM AUTHOR]

In New Zealand, awareness regarding protection, enhancement, and regeneration of landscapes and biodiversity is growing as the relationship between functioning and diverse ecosystems and society's health is acknowledged. This relationship is especially important for Indigenous people, who hold strong genealogical and familial ties with nature. Significant biodiversity loss from anthropogenic factors is exacerbated by climate change, ecosystem degradation, and invasive species. Invasive species and other biological threats, such as native pathogens, are concerning for Māori communities, who hold cultural responsibilities to care for nature. Despite acknowledgment of the value of Indigenous perspectives in environmental management in New Zealand and globally, Indigenous participation still largely occurs within Western non‐Indigenous paradigms. We highlight the value of Indigenous participation in biosecurity management and propose a shift from Western‐based paradigms to paradigms that reflect Indigenous worldviews and relationships with place. Recognizing and including the value of Indigenous participation elevates Indigenous voices to the level of decision‐making and leadership in the management of Indigenous lands. Given the genealogical relationships that Māori hold with the natural world and the intertwining of their health and well‐being with that of place (land) and nature, biosecurity threats to native species and ecosystems also pose serious risks to community well‐being. A holistic biosecurity approach is needed that encompasses cultural, social, economic, and environmental factors at multiple scales. We examined the New Zealand biosecurity context relative to biological threats to native plants and ecosystems and proposed a paradigm shift toward Indigenous place‐based biosecurity management. Biosecurity science and science‐based tools remain an important component, underscoring the complementary aspects of science and (Indigenous) culture. [ABSTRACT FROM AUTHOR]

Free, prior, and informed consent (FPIC) is now a globally established norm and is a condition of equitable engagement with Indigenous peoples and local communities in biodiversity conservation. However, implementation is frequently questioned in terms of its efficacy in top‐down‐driven governance contexts. Local officials represent core voices often absent from mainstream discourse. Conservation practices are framed by local discourses, value frameworks, and relationships that offer critical opportunities to tailor localized consent processes. Relative to an FPIC process for a prospective World Heritage Site in Hin Nam No National Park, Laos, we examined the importance of mediation by local officials in a comanagement context. The mediation led to commitments to address long‐standing community grievances and reconcile conservation and development relationships in the area. Building the capacity of local officials as critical duty‐bearers helped shape rights‐based conservation and development outcomes. Enhancing nonconfrontational mechanisms for rights holders to air concerns and dialogue spaces for duty‐bearers to respond plays a key role in this respect. [ABSTRACT FROM AUTHOR]

The article in Conservation Biology discusses the importance of incorporating Indigenous peoples' knowledge and governance systems into sustainable ecosystem stewardship. It highlights the collaboration between outside partners and Indigenous communities, such as the Haíɫzaqv Nation in British Columbia, Canada, to create a model where outside knowledge supports Indigenous systems. The model, known as M̓ṇúxvʔit, emphasizes becoming one and integrating diverse perspectives for effective stewardship. White et al. provide insights into how this model is applied at various scales and its impact in Haíɫzaqv territory. [Extracted from the article]

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]

Geography scholarship examining Canadian colonialism often draws upon concepts and categories from the field of Settler Colonial Studies, including Patrick Wolfe's definition of settler colonialism as a "structure rather than an event." In this brief intervention, I argue that historical Marxist debates about structuralism and social class have important lessons for the way geographers characterize Canadian colonialism today. The definition of class as both relationship and process is especially relevant, because Indigenous intellectuals and activists tend to speak about (de)colonization in similar terms. By reframing Canadian colonialism as relationship and process rather than structure, we can better engage Indigenous criticisms of Settler Colonial Studies, understandings of (de)colonization, and epistemologies and ontologies. Key messages: Wolfe's definition of settler colonialism as a "structure rather than an event" has become politically and intellectually limiting.Analyses that emphasize colonial structures rather than Indigenous resistance leave limited room for human agency and risk presenting Indigenous peoples as passive victims.Reframing Canadian colonialism as both relationship and process allows us to combine different conceptual approaches to (de)colonization. [ABSTRACT FROM AUTHOR]

This paper explores young Aboriginal women's views on sex and relationships in Australia – including their beliefs about broader social attitudes relating to sexuality, gender, and well-being – and how these understandings can impact young women's sexual health. The project adopted a strengths-based approach and used peer interviewing to investigate how Aboriginal young people in urban settings develop and manage their sexual well-being. The findings draw on interviews with 35 Aboriginal young women, between 16 and 26 years old and living in Western Sydney, Australia. Although the young women's views and experiences were broad and diverse, several key themes were identified. In this paper, we explore how young women's understandings and experiences of sexual shame were gendered and racialised, how they reconciled shame-inducing discourses by embracing more open and positive views about sexuality and how they drew on various sources to foster self-worth and sexual agency. Moreover, the paper describes what young women saw as the defining features of positive sexual relationships which, in their views, included love, connection, respect, consent, trust, honesty and responsibility. Implications for how young women's ties to family, community and culture supported them in fostering sexual well-being are also discussed. [ABSTRACT FROM AUTHOR]

Our story began in the pursuit of understanding Aboriginal young persons' experiences of resilience and well-being. This was achieved by adopting an Aboriginal story method, combined with thematic analysis using winanga-li (to listen, to hear, to know and to remember) to hear and listen to the young people's stories, a method presented by Kovach ([2010]. Indigenous Methodologies: Characteristics, Conversations, and Contexts. Toronto: University of Toronto Press.) to honour the talk. This paper presents Aboriginal young people's views and experiences of resilience and well-being. Using a qualitative approach, we conducted yarning interviews with 15 Aboriginal young people. Our analysis revealed the overarching themes of belonging, experiencing distress, being strong, recognising risk and maintaining positivity, which is comprised of a set of subthemes to exemplify multiple layers of well being and resilience for the young people in this study. These findings confirm the absolute importance of connections, culture and community to young Aboriginal people and expose the distress that results from the loss of these relationships and connections. Given the known link between connections to culture, health and well being implications, the findings of this study have relevance for clinicians, researchers, and policy-makers. [ABSTRACT FROM AUTHOR]

At the end of the 18th century, when Sir Joseph Banks, president of the Royal Society, recommended Botany Bay in Australia as an "advantageous" site to establish a new British penal colony, he did so with the knowledge that the east coast of the country was inhabited by Indigenous Australians, having traveled to the South Continent with Lieutenant James Cook. As a naturalist and imperial botanist on board the Endeavour, Banks's primary duty had been to identify and classify Australian flora and fauna. Yet, the multiple observations that he made based on his interactions with Aboriginal people also contributed to establish his influence in scientific and political circles at the turn of the 19th century. Banks's ethnographic accounts recorded in his Endeavour Journal shed light on his mind-set and convictions during his time in Australia as well as his impressions that later played their part in making him the greatest proponent of settlement in New South Wales and motivating the decision to colonize the country. In a time when exploration records significantly shaped the perceptions of the public about human nature and the beliefs and theories of the scientific community on questions of race and otherness, the writings of Joseph Banks offer a window into science and history in the making. As the scientific exploration of distant lands progressively gave way to political and economic interests, the transition from geographical othering to racial othering in the representation of Indigenous Australians turned Terra Australis Incognita into terra nullius. [ABSTRACT FROM AUTHOR]