Abstract
Indigenous peoples develop and utilise climate science resources to address climate change impacts, and climate scientists often collaborate on such projects. Little is known about whether climate science organisations (CSOs) adequately train their staff to work ethically with Indigenous peoples, promoting benefits for Tribes while reducing harms. To research this training, we conducted interviews with CSO employees (n=9) and Native American Tribal citizens (n=7). Thematic content analysis revealed that many challenges, benefits and common goals exist for both groups. Tribes were more likely to discuss challenges, focusing on trust and capacity building. CSOs were more likely to discuss benefits, focusing on information exchange. Both CSOs and Tribes provide training activities for CSO employees, but training programs are not mandated or consistent across employees and organisations, and they are typically not evaluated. Our research indicates a need for co-created and evaluated training programs which take into account the challenges faced in cross-cultural partnerships.
 Keywordsclimate change, Indigenous peoples, community engagement, tribally driven participatory research, ethics, STEM education
Highlights
Indigenous peoples in North America and beyond are among the populations most active in planning for climate change (Bennett et al 2014; Whyte 2017)
We present an exploration of what content is needed in ethical STEM training and how it might be effectively disseminated to researchers who wish to work with Indigenous peoples, based on interviews with experts working at the nexus of United States Indigenous peoples (Tribes) and climate science organisations (CSOs)
Each predetermined theme is discussed below to explore the current state of ethical STEM training for CSOs who work with Tribes
Summary
Indigenous peoples in North America and beyond are among the populations most active in planning for climate change (Bennett et al 2014; Whyte 2017). These calls for collaboration are consistent with broader movements to enshrine free, prior and informed consent of Indigenous peoples (UNGA 2008), where all affected parties in a collaborative project are able to influence the design of the work and be made aware of any risks and opportunities. Recent events such as the struggle with the Dakota Access Pipeline, where the Standing Rock Sioux Tribe was insufficiently consulted about the installation of a crude oil pipeline that posed risks to their cultural and natural resources, call to question whether those who seek to collaborate with Indigenous peoples are doing so ethically (Grijalva 2017; Whyte 2017)
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