Indigenous Elders Research Articles

Border Tensions for Rethinking Communication and Development: A Case of Building History in Ticoya Resguardo

This article proposes rethinking communication, development, and social change from a decolonial perspective through the case study of the Ticoya resguardo. It examines how the oral traditions of Indigenous elders construct a history of the territory, positioning orality as a practice of communicative and cognitive justice that transcends the dominant structures of the nation-state. Border tensions are explored both as a physical reality between Colombia and Peru and as a metaphor for identity conflicts. The theoretical framework incorporates debates on post-development, pluriverse, and southern epistemologies, challenging social inequalities. A qualitative methodology based on the praxeological method was implemented in four stages in collaboration with the resguardo’s communications committee. Producing a radio series narrated by participants was crucial for gathering the elders’ narratives through conversations, social mapping, and storytelling. The findings emphasize the break with linear temporality in narratives, the sense of territory beyond state borders, and the identity tensions of river dwellers. The conclusion underscores the necessity of a decolonial perspective, recognizing the impact of monocultures in obscuring diverse forms of life. The Ticoya resguardo case illustrates how communicative justice can highlight the local and everyday, considering the territory essential in the pluriverse, aligning with Escobar’s and Santos’ proposals on transitions toward a pluriversal world.

Embracing Implementation Science to Enhance Fisheries and Aquatic Management and Conservation

The management and conservation of fisheries and aquatic resources are inherently applied activities. Therefore, when knowledge generated from research and monitoring, or knowledge that is held by practitioners and other actors (e.g., Indigenous elders, fishers), fails to inform those applied decisions, the persistent gap between knowledge and action is reinforced (i.e., the knowledge–action gap). In the healthcare realm, there has been immense growth in implementation science over the past decade or so with a goal of understanding and bridging the gap between knowledge and action and delivering on evidence‐based decision making. Yet, within fisheries and aquatic sciences, the concept of implementation science has not received the same level of attention. We posit, therefore, that there is an urgent need to embrace implementation science to enhance fisheries and aquatic management and conservation. In this paper, we seek to describe what implementation science is and what it has to offer to the fisheries and aquatic science and management communities. For our context, we define implementation science as the scientific study of processes and approaches to promote the systematic uptake of research and monitoring findings and other evidence‐based practices into routine practice and decision making to improve the effectiveness of fisheries management and aquatic conservation. We explore various frameworks for implementation science and consider them in the context of fisheries and aquatic science. Although there are barriers and challenges to putting implementation science into practice (e.g., lack of capacity for such work, lack of time to engage in reflection, lack of funding), there is also much in the way of opportunity and several examples of where such efforts are already underway. We conclude by highlighting the research needs related to implementation science in the fisheries and aquatic science realm that span methodological approaches, albeit a common theme is the need to involve practitioners (and other relevant actors) in the research. By introducing the concept and discipline of implementation science to the fisheries and aquatic science community, our hope is that we will inspire individuals and organizations to learn more about how implementation science can help deliver on the promise of evidence‐based management and decision making and narrow the gap between research and practice.

Development of the Indigenous Health Toolkit

Indigenous patients frequently experience bias and racism in society and within medical encounters. Biased health care relates to delayed and worsened health care, as well as worse health outcomes. Evidence exists that training can reduce bias and improve care. However, no recommendations or requirements around Indigenous health education exist. Therefore, a team of 7 experts was formed to create a training guide called the Indigenous Health Toolkit to train healthcare providers to provide more effective care to Indigenous patients. Indigenous methodologies were applied to this endeavor to create recommendations and training which included engagement with Indigenous elders, community, youth, and businesses. A 7-module toolkit was created over one year to train healthcare providers to provide culturally congruent and bias-free care to Indigenous patients in hopes of reducing the gap in health disparities that exists between Indigenous and non-Indigenous communities.

Youth response to climate change: Learning from Indigenous land-based camp at the Northern Saskatchewan Indigenous Communities, Canada

This paper represents Youth's involvement in land-based learning in Indigenous culture camps (LLICP) in a powerful and innovative approach to addressing the pressing global issue of climate change. Following Indigenist and relational approaches, we (Indigenous and non-Indigenous youth and educators) explore the critical aspects of this initiative, highlighting its significance and potential impact. Indigenous communities have long held a deep connection with the land and possess traditional knowledge that is invaluable in combating climate change. The LLICP initiative involves organizing cultural camps designed for youth from diverse backgrounds to learn from Indigenous elders and community leaders about the vital relationship between the environment and Indigenous cultures. The LLICP provides a unique opportunity for young people to engage with Indigenous wisdom, traditional practices, and land-based teachings. Through Indigenous elders and knowledge-keepers guidelines, we learned a holistic understanding of sustainable living, biodiversity conservation, and the importance of preserving ecosystems. Our learning helped us, particularly our youths, to become proactive stewards of the environment and advocates for climate action. The LLICP fosters cross-cultural understanding and collaboration, encouraging a sense of unity among youths. The LLICP inspires innovative solutions to climate-related challenges and empowers youth to take leadership roles in their communities, advocating for sustainable policies and practices. The LLICP offers a powerful means of engaging young people in the fight against climate change while respecting and honoring Indigenous knowledge and heritage. It is a promising step towards a more sustainable and resilient future for all.

Transitivity System of Markobar Text In Traditional Angkola Marriage

This research aims to describe transitivity process types in Markobar text. Quantitative data supported this qualitatively-oriented descriptive study. The subject of the investigation is a Markobar text in Angkola language. The research was designed using qualitative content analysis. Six indigenous elders and four parents were purposively selected as participants in this study. The data source used is oral data in the form of transcripts. Transitivity in Halliday's systemic functional grammar theory was applied to the data analysis. The study reveals the following two primary findings: 1) All of the six process types can be found in Angkola Markobar text; 2) Material process and mental process are the most frequently occurred process types in the traditional traditional text of Angkola. The dominant use of material process suggests that brides ought to practice the traditional Angkola skills mentioned. Besides, because Markobar text is a kind of oral tradition, the dominant use of mental processes places emphasis on expressing the innermost feelings, ideas, and views of Angkola people.

“ROMKMÃDKÂ WAIHKU KMÃDKÂ PRÊ”: PRESERVING KNOWLEDGE THE UNIVERSITY OF MATURITY (UMA) HOLDS A DEGREE CEREMONY FOR THE FIRST INDIGENOUS CLASS OF AKWẼ-XERENTE POLO

This article highlights a significant milestone achieved by the Universidade da Maturidade (UMA), an extension program of the Federal University of Tocantins/UFT, in partnership with the Tocantins Scientific and Technological Support Foundation (Fapto) and the Municipal Public Power. The event in question was the graduation of the first indigenous class in Brazil, which took place on December 21, 2023, in the municipality of Tocantínia, central region of the state of Tocantins. The graduation ceremony took place at the Xerente Warã Indigenous High School Center and was attended by 28 students/elders. The article's methodology was based on a literature review, using specific materials to achieve the objective of publicizing this unprecedented event. The results highlighted that UMA for indigenous elders has several facets, contributing to the well-being and development of communities through the preservation and transmission of traditional knowledge, strengthening cultural identity, improving quality of life, promoting intergenerationality, empowerment and social participation, in addition to encouraging continuous learning. The execution of the program addressed significant issues for the Universidade da Maturidade (UMA) and indigenous communities, especially with regard to improving the quality of life of elders. The article suggests that this initiative represents a form of dissemination for those interested in healthy aging, indicating possible areas for future research in this field.

Climate change and Indigenous mental health in Australia: In the aftermath of the defeat of the Voice referendum.

This manuscript delves into the intricate connection between climate change and Indigenous mental health in Australia, with a focus on the aftermath of the defeat of the 'Voice' referendum. Climate change, recognized for its broad impact on mental health determinants, poses heightened risks to vulnerable communities, including Indigenous populations. The defeat of 'The Voice' referendum adds complexity, highlighting concerns about the lack of meaningful rights for the First Peoples of Australia. The bushfires further underscore ecological consequences, affecting Indigenous ecosystems and intensifying existing environmental challenges. Climate change exacerbates existing health challenges for Indigenous peoples, introducing new issues like ecological sorrow and anxiety. The manuscript advocates for prioritized research in Indigenous communities to explore the link between climate change and mental health. It emphasizes interdisciplinary and collaborative research, giving voice to those directly affected by climate change. The lack of trust between Indigenous populations and authorities, along with the implications on self-determination, is crucial research focus. Renewable energy emerges as a potential solution deeply ingrained in Indigenous practices. The manuscript discusses challenges in achieving eco-friendly resettlement, emphasizing collaboration difficulties between the government and remote communities. The indigenous worldview, with its interconnectedness, is crucial for sustainable strategies. Indigenous perspectives on planetary health are crucial, emphasizing the importance of Indigenous knowledge in shaping effective climate policies. The manuscript stresses dialogues between policymakers and Indigenous elders for formulating respectful land laws. It calls for global attention to the role of Indigenous peoples as biodiversity caretakers and urges recognition of their knowledge in climate change. Future directions include data collection for ecosystem protection, improving mental health outcomes post-climate events, and supporting impacted communities. Mental health care approaches in remote communities and practitioner training for climate-related issues are emphasized. The manuscript calls for increased funding for interdisciplinary research to understand the long-term impact of climate change on mental health, especially among vulnerable populations.

Sustainability of traditional building practices in Nigeria: The case of Igala traditional architecture

Nigeria's diverse ethnic landscape is marked by distinct traditional building practices, each representing a unique cultural identity. This study delves into the architectural heritage of the Igala people of North Central Nigeria, shedding light on their sustainable building practice. Despite its profound cultural and historical significance, the Igala traditional architecture, like many others in Nigeria, faces challenges due to modernization. This trend is pervasive across Nigeria, where contemporary buildings often disregard indigenous socio-cultural, environmental, and climatic considerations in their design and construction. Consequently, modern buildings in Nigeria tend to be costly and incompatible with the local culture, environment and climate. This study explores the imperatives and values of Igala traditional housing pattern, aiming to enhance the sustainability of contemporary building practices in Nigeria. Employing a narrative approach, the study utilized archival/historical research, field surveys, and interviews with local building professionals, indigenous elders, and environmental experts to explore the Igala traditional building practice. Thematic content and descriptive analysis were used to interpret the gathered data. The study revealed intrinsic features of Igala traditional housing pattern, including the courtyard system, hierarchical spatial arrangement, organic expansion, food storage facilities and the integration of socio-economic and socio-cultural spaces. These features exemplify sustainability through values such as security, privacy, communal living, cultural identity, energy efficiency, resource efficiency, passive solar techniques and environmental conservation. The research emphasized the critical importance of these identified features and values, not only for preserving cultural heritage but also for guiding sustainable contemporary architectural practices in Nigeria.

Shared roots: intergenerational education in the playful traditions of the Akwẽ-Xerente people of the Amazon

The University of Maturity, linked to the Federal University of Tocantins, maintains a hub in the indigenous community of Tocantínia, located in the State of Tocantins, a member state of the Legal Amazon. The work aims to provide descriptions of these roots with a focus on the perceptions of indigenous elders in the territory regarding Intergenerational Education in indigenous communities, in the approach and perceptions of researchers from the Postgraduate Program in Education in the Amazon. The qualitative methodology with a phenomenological bias involves semi-structured interviews from Oral History and incorporates the sensations and descriptions derived from the narratives that echo the memory of the Akwẽ-Xerente people. The results describe lived experiences, rescuing nuances of oral tradition, cultural values ​​and intricate connections with indigenous elders. It is concluded that the research substantiates underlying theories through direct interviews with members of the indigenous community, by accessing perspectives inherent to intergenerationality in traditional teachings that engage with the cultural legacy of Amazonian communities and illuminate the richness of traditions present in the indigenous community from Tocantinia.

“The Last Victims of the Indian War”: Celilo Falls, the Dalles Dam, and Infrastructural Colonization

In 1957, the Dalles Dam was constructed on the Columbia River between Washington and Oregon. When the dam was completed, it inundated Celilo Falls, a Native American fishery and cultural gathering point that had been in use for at least 12,000 years. Prior to dam construction, the federal government and local agencies issued a number of reports stating the necessity of the dam for economic development through hydroelectric power generation, improved shipping navigation, flood control, and expanded irrigation capacity. These reports often sought to determine the financial payout that would be made to the groups with treaty rights to fish at their “usual and accustomed” places, such as Celilo Falls. However, the reports rarely engage with the cultural significance of Celilo Falls or the depth of opposition that people had to the dam. The research discussed here is based on archival government reports alongside the voices of affected tribal members preserved through The Confluence Project and other sources. This article develops the idea that reclamation infrastructure in the U.S. West plays a key role in colonizing efforts from federal to local scales, reflecting the aims of the settler state. Through an analysis of government documents alongside the recollections of Indigenous elders from the mid-Columbia region, this article offers insights into how reclamation infrastructure functions as an aspect of settler colonialism and relies on theorizations of this process from the people most affected by the loss of Celilo Falls.

‘I want to read this book again!’ decolonizing children’s literature to support indigenous children in reading and mathematics learning

ABSTRACT Although children’s literature is often viewed as a means to achieve educational goals and to strengthen children’s identities, existing or ongoing literature projects devalue Indigenous identity – or, more tragically, systematically obliterate it – to the point that every narrative within postcolonial education systems is inherently harmful to children. This study was intended to decolonise children’s literature to increase children’s reading and mathematics learning. We designed and implemented a decolonised picture storybook as a complementary resource for the third graders with integrating Indigenous West Papuan culture. This collaborative work involved an Indigenous elder and teacher, a homeroom teacher, and an expert. The results of the study showed that students were immersed in the narratives of the books they were reading during reading time. Due to our emphasis on social justice-oriented approaches – familiarizing Indigenous students’ experience in this book, students began sharing analytical, intertextual, personal, transparent, and performative responses. They expressed their genuine excitement by saying, ‘I want to read this book again!’ When brain-crossing pathways took place, students gained a more thorough understanding of the mathematical concept (i.e. multiplication). It occurred as they visualized, drew, estimated, and synthesized the narrative symbols in order to make sense of what they read.

Wildfires and Older Adults: A Scoping Review of Impacts, Risks, and Interventions.

Climate change is leading to worsening disasters that disproportionately impact older adults. While research has begun to measure disparities, there is a gap in examining wildfire-specific disasters. To address this gap, this scoping review analyzed literature to explore the nexus of wildfires and older adults. We searched peer-reviewed literature using the following inclusion criteria: (1) published in a peer-reviewed journal; (2) available in English; (3) examines at least one topic related to wildfires; and (4) examines how criterion three relates to older adults in at least one way. Authors screened 261 titles and abstracts and 138 were reviewed in full, with 75 articles meeting inclusion criteria. Findings heavily focused on health impacts of wildfires on older adults, particularly of smoke exposure and air quality. While many articles mentioned a need for community-engaged responses that incorporate the needs of older adults, few addressed firsthand experiences of older adults. Other common topics included problems with evacuation, general health impacts, and Indigenous elders' fire knowledge. Further research is needed at the nexus of wildfires and older adults to highlight both vulnerabilities and needs as well as the unique experience and knowledge of older adults to inform wildfire response strategies and tactics.

A Pedagogy of Water: Rio Grande/Rio Bravo as Ancestral Waters

The purpose of this research project is to facilitate intergenerational teaching and learning of Indigenous knowledge by the frontera communities of the Rio Grande/Rio Bravo. Our river is our main source of clean water, and is also a militarized, international border between the US and Mexico. I used the stories and teachings of local Indigenous elders to create a Pedagogy of Water that focuses on the Rio Grande/Rio Bravo as part of the sacred, ancestral landscape of south Texas. This project strengthens the community by connecting multiple generations to the land and river where we live, and demonstrates the perseverance of Indigenous peoples and knowledges through time.

Osotua and decolonizing the academe: implications of a Maasai concept

In this paper, an Indigenous elder and non-Indigenous scholar together explore and reflect on attempts to grasp and work academically with the Maasai concept of osotua. We aim to take up this concept not as a piece of data to analyze, but as a partner in theoretical conversations. Osotua describes relationality, in the form of kinship, sharing, symbiosis, and accountability. It aligns and reinforces concepts and approaches of a variety of Indigenous knowledge systems and paradigms, as described by both Indigenous and non-Indigenous scholars. It also has clear parallels with academic theories, for example, in the ontological turn as well as new materialist and post-humanist approaches. Through these cross-fertilizations as well as by its original stance, it may provide novel ideas and practical incentives towards the decolonization of the academe, for example, by enhancing diversity and multi-vocality, while simultaneously inviting incentives to contextualize and reflect on “the self” as part of a dynamic inter-reliant community of academics. Specifically, we focus on the potential theoretical value and resulting practical impact of osotua for decolonizing higher education. A variety of scholars arguing for the decolonization of the academic system has pointed out and criticized the continuities between colonialism and neoliberalism, and outlined how both have influenced a university system where students are graded based on standards informed by specific dominant ontologies and epistemologies; scholars are judged on the number of publications in certain high-ranking journals; and universities are funded based on the quantity of students they “process” within a certain period. How would the perspectives on and dynamics of this system be affected if the symbiotic and nourishing reciprocity of all relationships involved became increasingly visible through the concept of osotua?

The Inner Voices of the Changing Times: The Journey of the Mangyan Elders in Governance Practices

Organizational success depends on the quality of its leadership. Furthermore, context-specific leadership theories are essential in recognizing the potential of indigenous traditions and practices in interpreting leadership practices in a local context. To understand context-specific leadership theories, we need to study indigenous leadership. This study about Mangyan leadership adds to the conversation about indigenous leadership by highlighting the elders' situations and indigenous leadership practices. Mangyan elders are grounded in experience and represent specific contexts, inherent values, beliefs, and circumstances. The study revealed three highlights: 1.) The Hagura Mangyan communities have their political structure composed of the indigenous elders as a fundamental component. 2.) Hybrid government-indigenous leadership and governance create tensions and conflicts with indigenous leadership practices. 3.) As the customary law practices of the communities are slowly eroding, the elder leadership is also weakening due to the imposition of the government's political system.

CULTURAL AND SOCIAL ACTIVITIES AND MENTAL HEALTH AMONG INDIGENOUS OLDER ADULTS IN THE UNITED STATES

Abstract Although the number and percentage of indigenous older adults are growing, little is known about the risk and protective factors associated with mental health among this population. We estimated regression models for mental health using data from the 2017-2020 needs assessment of indigenous elders (aged 55+) administered by the University of North Dakota, which included 19,143 indigenous elders, including 17,184 American Indians, 1,521 Alaska Natives, and 438 Native Hawaiians. The Mental Health Index (MHI) was used, with five questions: during the past month, how much of the time (1) were you a happy person, (2) have you felt calm and peaceful, (3) have you been a very nervous person, (4) have you felt downhearted and blue, and (5) have you felt so down in the dumps that nothing could cheer you up? The answers for MHI-5 were standardized on a 0-100 scale, where higher scores indicate optimal mental health. Having ADL and/or IADL difficulties was associated with worse mental health. Frequent engagement in social activities was positively associated with mental health. Data also suggest that those engaged in cultural practice all the time compared to people who engaged in cultural practice less frequently had higher levels of MHI-5, controlling for other variables. These findings underscore the importance of cultural activities, as well as social activities and physical health, in the management of mental health.

Agency and leadership by Indigenous education workers for family-school-community engagement

This paper presents a single-site case study to explicate some of the issues that relate to developing a genuine and successful role for Indigenous education workers (IEWs) especially those who reside in remote Australian communities. It draws attention to the lost opportunities for agency and leadership in culturally relevant literacy teaching with families, schools and community. The study employs a social justice framework to explore a theory of intended change resultant from the inclusion of IEWs in a professional learning coalition of school leaders, teachers, and Indigenous elders with university researchers throughout an 18-month project. This evidence of intended change focuses on the IEWs’ display of agency in leading families and community in the production of culturally relevant story texts to support children’s reading inside and outside school. The paper contributes to a scant body of literature highlighting the valuable work conducted by IEWs, and justifies more meaningful employment and formal leadership roles in schools and in the community. This work lays the foundation for further research involving IEWs’ leadership in producing culturally relevant criteria for measuring change in children’s literacy outcomes and change in family-community engagement in children’s reading.

COWRIE SHELLS IN OJO-ALAWORO: A NEXUS OF ART, CULTURE, TRADITION, HERITAGE, AND ECONOMIC DEVELOPMENT

In the old days, most villages and towns of states and nations in Africa are founded with or through cowrie shells (owo eyo), thereby serving as evolutionary symbols and objects. There are several arts, cultures, traditions, heritages, and economic development (ACTHED) activities, cowrie shells (owo eyo) are being used in Nigeria and Africa generally, and Ojo-Alaworo town specifically, which is the target of this study. This ACTHED does not leave out socio-cultures, religion-magical and spiritual endowments. The aforementioned artistic activities are gradually facing out in our society through civilisation. Therefore, this study focuses on appraising and refreshing our memories of the significance and vital roles that cowrie shells (owo eyo) played and still play in the sojourn of the human race in Ojo-Alaworo town of Lagos State, Nigeria. In this regard, functionalism and symbolic interactionism theory of culture were used as a theoretical framework to analyze this study. As a qualitative research design, data were collected through semi-structured interviews (SSI) with five participants. They are indigenous elders (three males and two females) ages 70 to 85 years. The reason for this purposive sampling is that elders are wiser and more experienced in ACTHED, hence the Yoruba adage “iriri lagba”. The findings were discussed extensively which shows that cowrie shells (owo eyo) are inevitable in Ojo-Alaworo town despite civilisation in the town. To this end, a conclusion was made, and recommendations were suggested to revive the values of cowrie shells (owo eyo).

Quest for an Indigenous Pedagogy: Learning from Tharu Festivals of Western Nepal

This paper attempts to evoke the underpinning pedagogy in Tharu festivals of Dangaura Tharus living in western Nepal. This study also focused on assessing the connections of the Tharus’ pedagogies with that of the formal and non-formal schools. In order to explore indigenous pedagogy embedded in Tharu festivals, using interpretivism as a research paradigm and ethnography as a research design, I engaged with the Chairperson of Guruwas (Tharu Priests), 4 Barghars (village Chief) and 4 Tharu social elites (indigenous elders) of the western Nepal as selected purposively. The required information was gathered with the help of participant observation of cultural events and in-depth interviews with Barghars and traditional healers of Tharus. I identified the pedagogy embedded in Tharu festivals like Magh, Atwari, Guriya, Anatta, Dashya, Dewari, etc. and interconnected them to social theories like conflict theory, system theory, and functionalist theory. Based on my reflection and various methodological procedures on indigenous pedagogical practices in Tharu festivals, I theorize the objectives, contents, teaching methods, evaluation process and revision process embedded in Tharu festivals as indigenous pedagogy. Based on these findings, this article recommends specific culturally responsive pedagogical practices for the teachers, educational planners, and policymakers of formal and non-formal education through bottom-up approaches. I concluded that each culture has its own pedagogical process which can be applied to the education system of the nation.

He Ture Kia Tika/Let the Law Be Right: informing evidence-based policy through kaupapa Māori and co-production of lived experience

Background:Ninety-one per cent of Aotearoa New Zealand prisoners have been diagnosed with either a mental health or substance use disorder within their lifetime. Challenges exist in how to meet their needs. Diverse pūrākau (stories) of success in whānau ora (wellbeing) and stopping offending are missing from academic and public discourse that should direct law and policy changes. Aims and objectives:We describe a kaupapa Māori co-production project called He Ture Kia Tika/Let the Law be Right. We highlight how kaumātua (Māori indigenous elders), academics, and practitioners merged their voices with people with lived experiences of mental health, addiction, and incarceration to create justice policy and solutions. Methods:We focus on the theory and application of our co-production, directed by kaupapa Māori methodology. We describe the work of a co-design group that actively guides the project, from inception towards completion, using rangahau kawa (research protocols) as culturally clear guidelines and ethically safe practices. We then detail our processes involved in the collection of co-created pūrākau (storytelling) with 40 whānau (family) participants, and describe our continued collaboration to ensure law and policy recommendations are centred on lived experiences. Findings:Kaupapa Māori informed co-production ensured rangahau kawa (research protocol and guidelines) were created that gave clear direction for an engagement at all levels of the project. We see this as bringing to life co-production, moving beyond theory to the practicalities of ‘being’ and ‘doing’ with each other in safe, ethical ways for all. Discussions and conclusions:A strong association exists between unmet mental health needs and reoffending. Tackling cultural, health, social and justice issues requires a multi-layered approach from a range of rangatira (leaders including kaumātua/elders) and tohunga, or experts, of their lived experiences to inform future policy and law reform.