Experiences Of Indigenous Peoples Research Articles

An exploration of indigenous peoples’ perspectives of physical literacy

ABSTRACT Physical literacy is a key focus within physical education and sport policy and practice in Canada. Although physical literacy has been suggested to benefit the general population, the experiences of Indigenous peoples are noticeably absent in the physical literacy literature. To facilitate meaningful and inclusive sport policies and programmes in Canada, it is necessary to develop a physical literacy evidence-base that is grounded in the voices of Indigenous peoples. The purpose of this research was to explore Indigenous peoples’ perspectives of physical literacy. Two research questions were used to guide the research process: (a) how do Indigenous coaches, educators, and youth mentors understand physical literacy?, and (b) what is the role of Indigenous coaches, educators, and youth mentors in facilitating physical literacy among Indigenous youth? Eleven Indigenous educators, coaches, and youth mentors served as collaborators in this community-based participatory research. One-on-one and sharing circle interviews were used to generate data. Collaborators’ understandings of physical literacy, and their role in facilitating physical literacy among Indigenous youth, are represented by five themes: (a) wisdom sharing (b) being mindful in teachings, (c) youth-centered approaches, (d) culture and spirituality as part of being active for life, and (e) relational support. Findings from this research contributes to a more in-depth understanding of physical literacy in the research literature, and how the concept is understood in practice. Importantly, findings from this research highlight several suggestions for facilitating physical literacy among Indigenous youth that may support future physical education and sport initiatives that are inclusive of, and meaningful to, Indigenous youth.

Colonial Legacies and Collaborative Action: Improving Indigenous Peoples’ Health Care in Canada

Indigenous people experience significant health disparities compared to non-Indigenous people, which are exacerbated by less accessible and poorer quality health care services. This research aimed to understand the specific barriers to health care that Indigenous patients and their families face, as well as to explore promising practices and strategies for improving the responsiveness of health services to the needs of Indigenous people. Through qualitative interviews with Indigenous and non-Indigenous health care and social services providers, we identified a range of challenges and successful approaches, and developed recommendations for improving policy and practice to address the gaps in culturally safe health care services. Our study shows that many of the barriers Indigenous people face when accessing health care are rooted in the broader social determinants of health, such as poverty, racism, housing, and education. These are complex problems that are outside of the traditional scope of health care practice. However, this study has also demonstrated that many barriers to equitable care actually stem from within the health care system itself. We found that health care gaps were often attributable to poorly funded on-reserve health care services and culturally unsafe off-reserve services. Attitudes and practices among those working in health care and gaps in coordination between mainstream and Indigenous services are challenges related to the way the health care system operates. Solutions are needed that address these issues. Given the multifaceted nature of access barriers, strategies to improve health services for Indigenous people and communities require a comprehensive and systemic approach.

Unsettled Solidarities: Asian and Indigenous Cross-Representations in the Américas by Quynh Nhu Le

Reviewed by: Unsettled Solidarities: Asian and Indigenous Cross-Representations in the Américas by Quynh Nhu Le Xu Peng (bio) Unsettled Solidarities: Asian and Indigenous Cross-Representations in the Américas, by Quynh Nhu Le. Philadelphia: Temple University Press, 2019. Xiii + 250 pp. $39.95 paper. ISBN: 978-1-4399-1627-8. Starting with a poem that connects the Sand Creek massacre in Colorado (1864) to the massacre of Vietnamese people in My Lai (1968), Quynh Nhu Le's book Unsettled Solidarities: Asian and Indigenous Cross-Representations in the Américas presents an alternative reading of the lived experience of Asian and Indigenous peoples in the Americas. Responding to the vast corpus of scholarship in ethnic studies, Asian American studies, and Indigenous studies that tends to treat Asian and Indigenous peoples as two separate subjects or objects, Le pioneers the effort in bringing these two different yet interlaced experiences together, and confronts this crossing with regard to the imposition of settler colonialism and liberal ideology. By employing a comparative approach to reading the literary representation ranging from the United States and Canada to Mexico and Brazil, she argues that Asian and Indigenous encounters have revealed the structure and the nuanced forms of "settler racial hegemonies" through "settle racial tense" (4–5). At the same time, however, the antiracial and anticolonial narratives produced by these two groups in turn are complicit in the construction and the domination of settler racial hegemonies. Le's book consists of four chapters. The first one, "Historiographical Tensions," invites us to read Maxine Hong Kingston's China Men (1980) and Gerald Vizenor's Hiroshima Bugi: Atomu 57 (2003). Through these two historiographies, Le examines the heroic and warrior traditions in U.S. Asian American and Indigenous historical narratives, which are easily integrated as the "rememorialization of their stories" (57) into "the formation and maintenance of U.S. settler colonial power" (29). Even if these stories aim to resist U.S. hegemony, they still end up obscuring "the violence on and incorporation of Asian and Indigenous peoples in U.S. settler colonial and imperial processes" (27). On [End Page 514] the other hand, by delving into the feelings and memories of the characters produced and circulated in both narratives, Le locates the "affective ruptures" (28) from which the solidarities between these two groups may develop. Chapter two shifts its attention from historical to "Legal/Juridical Tensions," and from the U.S. to the Canadian context. By reflecting upon the public apologies of two Canadian prime ministers, Brian Mulroney in 1988 and Stephen Harper in 2008, in light of Joy Kogawa's novel Obasan (1981) and Marie Clements's play Burning Vision (2012), Le calls attention to the movements and narratives of redress and reconciliation. Public apologies, in this case, provoke and justify "settler racial structures of feeling" (62) among Asian and Indigenous peoples, and eventually turn their voices into a settlement with the settler racial state, which is also shown in other literary and theatrical representations reminding us of the settler colonial grammars. In the meantime, the shared emotion of grief and grievances between these two groups are metaphorically depicted to "reveal the instabilities in settler racial hegemonies" (94). Moving from British settler colonialism to that of the Spanish and Portuguese, Le unpacks another history and presence, focusing on "Economic Tensions" in chapter three. She first refers back to José Vasconcelos's and Gilberto Freyre's critiques of mestizaje/mestiçagem discourse in Mexico and Brazil, respectively, in order to contextualize the "representations of critical resistance to global capitalist encroachment in Latin America" (96), featured in Karen Tei Yamashita's Through the Arc of the Rain Forest (1990), and Leslie Marmon Silko's Almanac of the Dead (1991). Through her readings, she discloses how "co-constitutive representations of Indigenous and Asian peoples" (105), in their dialogue with economic changes and global capitalism, rearticulate settler and racial legacies of discourses on mestizaje/mestiçagem. Thus, the narrative of racial mixture is limited in the sense that it fails to theoretically exhaust the tension as well as the intimacy shared by these two groups. The last chapter, "Biopolitical Tensions," strongly resonating with the lived experiences of Asian and Indigenous...

Rethinking online learning design to enhance the experiences of Indigenous higher education students

The educational inequity that Aboriginal and Torres Strait Islander people have experienced in higher education in Australia is replicated in virtual learning spaces, with generic models of online learning design taking little account of cultural factors that impact on learning. To counter this, new approaches to online learning design are needed that consider the experiences of Indigenous people. This article explores culture as a critical element of online learning design that enhances the learning experiences and outcomes of Indigenous people. The study reported in this article was conducted at a regional Australian university and was methodologically situated within an educational design research framework. Data were collected through the narrative method of yarning with 19 Indigenous students enrolled in a range of disciplines. From the data, 10 themes were developed, which guided the design of a learning design model and six preliminary design principles. The study contributes to the gap in the literature on learning design for Indigenous online higher education students. As the model and preliminary design principles are culturally situated at the site of the study, they need testing by educational designers and academics to ascertain their usefulness in other contexts.

Factors Influencing Smoking Among Indigenous Adolescents Aged 10-24 Years Living in Australia, New Zealand, Canada, and the United States: A Systematic Review.

Smoking rates are higher among Indigenous populations in most high-income countries with initiation primarily occurring in adolescence for all population groups. This review aims to identify protective and risk factors for smoking behavior among Indigenous adolescents and young adults. We searched Medline, Embase, and Psychinfo for all original research published between January 2006 and December 2016 that reported influences on smoking for Indigenous adolescents or young adults aged 10-24 living in Australia, New Zealand, Canada, and the United States (US). Extracted data were coded to individual, social, and environmental level categories using a modified Theory of Triadic Influence framework. A total of 55 studies were included, 41 were descriptive quantitative and 14 qualitative, and 26 included Indigenous participants only. The majority were from the US (32). Frequently reported influences were at the individual and social levels such as increasing age; attitudes and knowledge; substance use; peer and family relationships; smoking norms; mental health; physical activity. At the environmental level, smoke-free spaces; second-hand smoke exposure; high community level prevalence; and social marketing campaigns were also frequently reported. Some studies referenced price, access, and traditional tobacco use. Few reported historical and cultural factors. Young Indigenous people experience similar influences to other populations such as smoking among family and friends. Greater youth smoking is related to broader community level prevalence, but few studies explore the distal or historical contributing factors such as traditional tobacco use, colonization, experiences of intergenerational trauma and discrimination, or the role of cultural connection. This review identified a range of factors that influence Indigenous youth smoking and contributes to an understanding of what prevention measures may be effective. Youth tobacco use occurs alongside other substance use and may also serve as an indicator of mental health. Comprehensive community-based programs that work more broadly to address the risk factors related to tobacco, including improving youth mental health, will be important for other behaviors as well. This research highlights the importance of social influence and need for ongoing denormalization of smoking. Future Indigenous led and community owned research is needed to identify likely protective cultural factors.

Ongoing challenges in access to diabetes care among the indigenous population: perspectives of individuals living in rural Guatemala

BackgroundIndigenous persons living in Latin America suffer from a higher prevalence of type 2 diabetes compared to their non-indigenous counterparts. This difference has been attributed to a wide range of factors. Future interventions could be influenced by a deeper understanding of the challenges that impact care in rural regions and in other low-income settings.MethodsThis study was conducted using a modified grounded theory approach. Extended observations and fifteen interviews were performed with adult male and female residents of three rural Mayan towns in Sololá Department, Guatemala using purposive sampling. Questions focused on the perceptions of individuals living with type 2 diabetes and their caregivers regarding disease and treatment.ResultsAcross interviews the most common themes that emerged included mistreatment by healthcare providers, mental health comorbidity, and medication affordability. These perceptions were in part influenced by indigeneity, poverty, and/or gender.ConclusionsBoth structural and cultural barriers continue to impact diabetes care for indigenous communities in rural Guatemala. The interviews in this study suggest that indigenous people experience mistrust in the health care system, unreliable access to care, and mental health comorbidity in the context of type 2 diabetes care. These experiences are shaped by the complex relationship among poverty, gender, and indigeneity in this region. Targeted interventions that are conscious of these factors may increase their chances of success when attempting to address similar health disparities in comparable populations.

Racism as trauma: Experiences of Aboriginal and Torres Strait Islander Australian child protection practitioners

BackgroundAboriginal and Torres Strait Islander children are disproportionately represented in the statutory child protection system across Australia. A strategy gaining traction to address this disproportionate representation is to recruit more Indigenous practitioners into statutory child protection work. However, the experiences of Indigenous people who undertake child protection work have not been explored thoroughly, particularly in an Australian research context. ObjectiveWhile it has been established in contemporary literature that exposure to trauma is an expected occupational hazard of undertaking statutory child protection work, the experience of racism as a potential source of traumatic stress for practitioners has not been explicitly explored. Participants and SettingThis paper reports on results from a recent doctoral study which explored the experiences of Indigenous child protection practitioners based in Queensland, Australia. MethodThis research relied on the stories of participants, shared through qualitative in-depth semi-structured interviews, to answer the primary research question: what are the experiences of Indigenous child protection workers? The findings emerged from a research design that was underpinned by critical theory and decolonisation frameworks, which placed the participants as experts of their own experiences. ResultsThe experiences of the research participants tell the story of a deficiency within the statutory child protection system to meet the wellbeing needs of Indigenous workers and provide a workplace environment that is culturally safe. Participants described recurrent experiences of racist behaviour displayed by non-Indigenous colleagues and a lack of support that acknowledges the distinctive experience of Indigenous people who undertake child protection work.

Indigenous voices on measuring and valuing health states

The philosophical assumptions that underpin the way in which health states are valued within economic measures of health are rarely made explicit and fail to capture the experiences of Indigenous peoples. Within a Kaupapa Māori theoretical paradigm, in-depth interviews were conducted with six Māori key informants who had cared for whānau (family) members through illness to give voice to dimensions of health and illness that Western economic measures of health fail to capture. An Indigenous measure of health needs to consider the individual within the context of the collective and the environment that they are connected to. Economic measures of health are widely used to inform decisions about resource allocation that have significant impacts on Indigenous health outcomes. This article sets out to start a conversation around what an Indigenous measure of health might look like and how it might value key dimensions of health.

Facing Empire: Indigenous Experiences in a Revolutionary Age

The “age of revolutions” was characterized not only by intense political struggles in Europe, Asia, and the Americas but also by new encounters between peoples throughout the world. The contributors to Facing Empire have attempted to analyze the experiences of indigenous peoples comparatively within and across imperial boundaries. Unlike many comparative histories of empire that adopt a European lens, this volume treats indigenous peoples as its main subjects. The thirteen essays in Facing Empire take a broad geographical approach to indigenous experiences of the British Empire. Three essays concentrate principally on mainland North America. Michael A. McDonnell considers how the Anishinaabe peoples of the Great Lakes region shaped imperial policy on their own terms after 1763. Colin G. Calloway shifts focus to the Ohio Valley and considers how the Ohio Indians both frustrated and influenced imperial plans from the Seven Years' War to the War of 1812. Elspeth Martini follows the Ojibwe chief and Methodist missionary Shawundais as he traveled to London to petition for recognition of his people's rights as original owners of their land north of Lake Ontario. Three more essays draw comparisons between the experiences of indigenous peoples in North America and those elsewhere in the British Empire. Kate Fullager explores the connections between two late eighteenth-century visitors to London, the Cherokee warrior Ostenaco and the Ra'iatean refugee Mai. Joshua L. Reid focuses on attempts to gain control over marine space and resources in the Pacific region through a comparative study of the Makah of northwest North America and the Māori of New Zealand's South Island. Justin Brooks stretches the definition of indigenous through an examination of imperial policies toward negotiated rule in North America, Scotland, and India in the early eighteenth century. The remaining essays explore indigenous experiences in Australia, West Africa, the Pacific islands, New Zealand, the Persian Gulf, and the Cape of Good Hope. This breadth is to be commended, although some readers may be disappointed by how little attention is given to the Indian Ocean region.

“One”

The robustness of the One building as the main building of Sa’o traditional house in Ngada Regency, Flores, has been proven to be reliable. The experience and testimony of indigenous people proves that when there was a shock in the area due to the earthquake and tsunami, the human victims who lived in traditional houses were the least number. The most severe damage occurred when Sa’o was shaken violently, until the One building fell to the ground. The One building is located on a stage floor made of wooden beams with split bamboo floor coverings. The stage floor is supported by wooden pillars or megalithic stone pillars. Floor and ceiling construction are tightly integrated with wooden columns and plank walls. The construction of the One building use wooden pegs, interlocking board walls, without nails or screw bolts, and tied thatched roof coverings. Therefore, inspired by the One building is the Ngadha architectural identity I designed the “One” model as a space box rescue from the earthquake and tsunami disaster. The goal is that when the disaster occurs, each family could save themselves to the “One” box rescue, close tightly for several minutes to avoid accidents and security threats from more severe natural disasters. The “One” prototype model must be tested for its strength, patented, calculated the technical feasibility, collaborated with industry, the government, and the local government.

Eye care delivery models to improve access to eye care for Indigenous people in high-income countries: protocol for a scoping review

IntroductionGlobally, there are an estimated 370 million Indigenous people across 90 countries. Indigenous people experience worse health compared with non-Indigenous people, including higher rates of avoidable visual impairment. Countries such...

Situation of agricultural policy in the sector of agave mezcalero in Mexico, theory and reality

This research aims to examine the characteristics of the sector mezcalero in Mexico. The analysis was qualitative, of observation about the organization and quantitative of the information in the territories. The activity responds to the importance of generating income, strengthening the wealth of cultural, ancestral traditions and experiences of indigenous people. The agricultural policy undertaken by the Mexican state in the value chain should include coordinated actions among the three areas of government to boost productivity.

The role of social support and place attachment during hazard evacuation: the case of Sandy Lake First Nation, Canada

ABSTRACTUsing a qualitative community-based research approach, this study examined the role of family, social support and place attachment during a wildfire evacuation of Indigenous residents in remote Northern Ontario. A total of 56 interviews and two focus group discussions were completed with evacuated band members, those who stayed behind, and people who had a management role during the evacuation. In order to obtain diverse perspectives, two focus groups were conducted with different groups, the first with councillors and elders and the second with youths. The results from the interviews and the focus groups illustrated that evacuation experiences of residents were affected by a range of factors, which overall compromised the resilience of the community to the disruptive impacts of the evacuation. More specifically, the study has shown that scattering residents to twelve hosting communities throughout Ontario and Manitoba caused four major problems: communication and information-sharing were more difficult, families were separated, community cohesion and support services were disrupted, and residents’ sense of place attachment was impacted. These findings contribute to a robust understanding of the social and cultural factors influencing wildfire evacuation experiences of Indigenous people and how these influence the ability of residents to cope with or adapt to evacuation-related disruptions. Evacuation planning that takes into account the unique socio-cultural characteristics and vulnerabilities of First Nations can minimise the adverse consequences of hazard evacuations and enhance resilience in the face of disruptions.

A mixed methods exploratory study tackling smoking during pregnancy in an urban Aboriginal and Torres Strait Islander primary health care service

BackgroundPregnancy can be a time of joy and a time of significant stress. For many Aboriginal and Torres Strait Islander (hereafter, respectfully, Indigenous) women, cigarette smoking, even during pregnancy, is a socially sanctioned behavioural response to stress. Indigenous women smoke during pregnancy at higher rates than their non-Indigenous counterparts.MethodsA mixed methods, exploratory study, undertaken in an urban, Indigenous primary health care service, tested the impact and acceptability of a smoking cessation intervention for women pregnant with an Indigenous baby, their significant other (SO), and their primary health care service. The intervention included case management, incentivised smoking cessation support and culturally-based art activities.ResultsThirty-one pregnant women and 16 SOs participated. Nearly half attempted to quit at least once during the study, 36% (4/11) of pregnant women had quit at the 3 month assessment and two remained smoke free 1 month postpartum. Most participants self-reported a reduction in tobacco smoking. Exhaled CO confirmed this for SOs (mean reduction − 2.2 ppm/assessment wave, 95% CI: -4.0, − 0.4 ppm/assessment wave, p = 0.015) but not for pregnant women. Many participants experienced social and economic vulnerabilities, including housing and financial insecurity and physical safety concerns.ConclusionsTobacco smoking is normalised and socially sanctioned in Indigenous communities and smoking is frequently a response to the multitude of stressors and challenges that Indigenous people experience on a daily basis. Smoking cessation interventions for pregnant Indigenous women must be cognisant of the realities of their private lives where the smoking occurs, in addition to the impact of the broader societal context. Narrow definitions of success focussing only on smoking cessation ignore the psychological benefit of empowering women and facilitating positive changes in smoking behaviours. Our smoking cessation intervention supported pregnant women and their SOs to manage these stressors and challenges, thereby enabling them to develop a solid foundation from which they could address their smoking. A broad definition of success in this space is required: one that celebrates positive smoking behaviour changes in addition to cessation.

An Integrative Review of the Barriers to Indigenous Peoples Participation in Biobanking and Genomic Research.

PURPOSEThis investigation was undertaken to define the barriers to Indigenous peoples participating in biobanking and genomic research.METHODSA literature review was conducted to identify studies reporting on the experience of Indigenous peoples with biobanking, tissue banking, and genomic research. Studies pertaining to organ transplantation or blood donation for transfusion were excluded. The databases searched were MEDLINE, EMBASE, PubMed, Web of Science, and Google Scholar, with all literature available until the search date of June 1, 2018, included. The reference lists of all included papers, as well as related review articles, were manually searched to identify additional relevant studies. An inductive approach was used to identify common themes.RESULTSSeventeen publications discussed the experiences of New Zealand Māori (n = 2), Aboriginal and Torres Strait Islanders (n = 3), Native Hawaiian (n = 4), Native Alaskan (n = 2), American First Nation (n = 2), or multiple ethnicities (n = 4). Across all Indigenous peoples, four themes emerged: land, ancestors, culture, and bodily substances are powerfully interconnected and can act on each other; tissue and blood can provide important information (both Western and traditional) about a person; the ownership of specimens—custodians, trustees, or guardians; and the beneficence of the researchers and research team.CONCLUSIONIndigenous communities, like Western populations, are concerned with issues pertaining to handling, treatment, and ownership of tissue as well as knowledge gained from specimen analysis. Unlike many Western populations, Indigenous communities have retained a strong sense of cultural connection to ancestors and traditional lands and view biologic specimens as inseparable from these things.

“There Needs to Be Full Recognition of Who We Are Beyond Symbolic Gestures”: Indigenous People's Stories About Their Education and Experiences

This article focuses on 10 Indigenous peoples' reflections on their experiences in Canadian schools. Through government legislation, policies and attitudes, past and present, educational systems have systematically and consistently denied and devalued Indigenous educational systems and ways of being. This article provides insights into the experiences of Indigenous peoples in educational settings where their Indigenous identity was ignored or suppressed. It also recommends ways in which educational systems may be improved to better meet the needs of Indigenous students. The students' stories demonstrate that Indigenous intellectual traditions remain strong, are firmly grounded in the land on which their ancestors lived, and that the honoring of Indigenous lands and territories is at the core of Indigenous well-being and learning.

The Perils of Parliamentarism: The World Intellectual Property Organization and Indigenous Peoples

This article asks why indigenous peoples have been so unsuccessful in the World Intellectual Property Organization’s Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC). Carl Schmitt’s analysis of parliamentarism appears to provide a coherent account. Schmitt suggests that parliamentary forums require homogeneity of participants and without this sameness they are sites of empty talk that disguise the true locale of power and decision making. The analysis of the IGC deliberations shows that this is the experience of indigenous peoples within the IGC. There are gestures to inclusion and much talk, but power and decision making are located elsewhere. This article concludes that the IGC is symptomatic of a broader problem in international organisations positing participation as a means to engagement with indigenous peoples’ specificity and interests.

Indigenous Peoples, Criminology, and Criminal Justice

This review provides a critical overview of Indigenous peoples’ interactions with criminal justice systems. It focuses on the experiences of Indigenous peoples residing in the four major Anglo-settler-colonial jurisdictions of Australia, New Zealand, Canada, and the United States. The review is built around a number of key arguments, including that centuries of colonization have left Indigenous peoples across all four jurisdictions in a position of profound social, economic, and political marginalization; that the colonial project, especially the socioeconomic marginalization resulting from it, plays a significant role in the contemporary over-representation of Indigenous peoples in settler-colonial criminal justice systems; and that a key failure of both governments and the academy has been to disregard Indigenous peoples responses to social harm and to rely too heavily on Western theorizing, policy, and practice to solve the problem of Indigenous over-representation. Finally, we argue that little will change to reduce the negative nature of Indigenous–criminal justice interactions until the settler-colonial state and the discipline of criminology show a willingness to support Indigenous peoples’ desire for self-determination and for leadership in the response to the social harms that impact their communities.

Aboriginal sovereignty, ‘crime’ and criminology

ABSTRACTThis is a review essay of Chris Cunneen and Juan Tauri’s Indigenous Criminology, the publication of which coincides with a series of scandals and mounting inquiries into Indigenous justice issues around the globe. The publication of this important and timely work warrants reflection on the place of Indigenous issues within Australian criminology and their importance for the development of global criminologies. In the face of rising Indigenous incarceration rates, criminologists must ask some unsettling questions: has criminology as a discipline failed Indigenous Peoples? And, if so, how can we do things differently? To what degree has criminology been complicit in the rising rates of Indigenous incarceration internationally? And what, if anything, does criminology have to offer the crises in criminal justice which have been the experience of Indigenous Peoples around the globe?

‘Around the Meeting Tree’: methodological reflections on using digital tools for research into Indigenous adult education in the Networking Tranby project

ABSTRACTThe authors reflect on the methodology of using digital tools to learn about the experiences of Indigenous people enrolled from 1980 to 2000 as adult students at Tranby, an Indigenous-controlled post-secondary college. This collaboration between Tranby and the University of Technology Sydney drew on debates in post-colonial studies, oral history and archival studies. The authors found that participants prioritised personal control in all social media communication and engaged most actively in person-to-person communication to take part in this research. Participants were eager to share memories of student experiences but they have preferred to contribute to online publications which focused on activities, rather than on individuals. To support participants’ desire for control over digital communication, the authors slowed the pace of online outcome development to allow flexible and ongoing consent arrangements along with non-custodial approaches to oral, archival, photographic and material collections.