Indigenous Framework Research Articles

Creative data justice: a decolonial and indigenous framework to assess creativity and artificial intelligence

ABSTRACT In the last decade, the Global South has emerged as a significant player in the data economy due to their majority user base, and studying its role is crucial to comprehend the future of AI. As societies grapple with the implications of AI on creative life, there is an opportunity to reevaluate the creative contributions of Global South cultures, ensuring they are acknowledged and foregrounded in the evolving landscape of human and machine creativity. This paper calls for reimagining and restructuring creative value with the emergence of AI enabled technologies by broadening who and what counts as creative in this data-driven era. To democratize creativity, a decolonial and indigenous framework of cross-cultural creative value is needed which critically intersects and examines the relations between creative labor, rights, and learning. The study of the Global South’s data economies is important not only to harness its potential but also to address the cross-cultural ethics of building Creative AI tools with data from their underrepresented communities. At its core, the creative data justice framework emphasizes the need to challenge the existing power imbalances in global data governance. This paper proposes that fair creative value can be achieved by drawing inspiration from indigenous systems of care as a counterforce to neoliberal values of efficiency and utility. This framework will help scholars, policymakers and designers in their inclusive approaches to creativity in the age of AI.

African customs and traditions and the indigenization of international humanitarian law in armed conflict

Abstract Many ancient African societies had advanced and sophisticated humanitarian protection mechanisms and war codes to regulate the conduct of armed hostilities. A careful examination of both historical and contemporary African customs and traditions provides unique avenues through which to interpret and apply international humanitarian protection in armed conflict. As a sub-branch of international law, international humanitarian law (IHL) seeks to limit the excesses of warfare and regulate the conduct of armed hostilities. However, international conventions such as those of IHL remain severely constrained if they are not framed and reconciled with indigenous understandings and meanings of humanitarian protection. In non-international armed conflicts specifically, this enduring challenge demands that IHL conventions and other international conventions be framed and understood within indigenous frameworks that support local ownership of this internationalized body of law. Encouraging dialogue between international norms and indigenous practices can enhance the relevance, authority and legitimacy of IHL in Africa.

From survival to Thrivance: co-mothering as early career Motherscholars of Color

Inspired by the Indigenous framework of Thrivance and grounded in a Critical Sisterhood Praxis, this duoethnography maps our journey (re)membering and (re)claiming communal practices of fictive kinship and chosen family. We offer what we’ve affectionately coined as our Comadre Story—the story of how we became chosen family through our journey of co-mothering while navigating critical junctures in our academic careers during a global health pandemic. We offer our narrative as an extension of existing research on the burdens and violence endured by Women of Color navigating and negotiating white academic spaces. Additionally, we interrogate the ways that institutional demands fragment, dismember, and disembody Motherscholars of Color and offer ways we can curate sacred spaces for wholeness.

Te Ruru

Indigenous cultures have long-held perspectives that emphasise the interdependence of all living things as holistic systems. Our worldview is thus shaped by deeply embedded relationality, which is in constant response to our interconnected experiences and knowledges. Systems thinking is a way of looking at the world that recognises the interconnectedness of both natural and human-made systems. The systems change approach, which takes into account the interconnected nature of the world's economic, social, and ecological systems, finds common ground with an inclusive, connected Indigenous holistic world view. This article explores the congruence and compatibility between systems change thinking and Indigenous frameworks, emphasizing their common ground. The article introduces an example from Aotearoa New Zealand, which has integrated the tenets of systems change methodology within tribally based principles and aspirations to create ‘Te Ruru”. Te Ruru, an Indigenous framework of systems change, has been designed by a tribally owned Māori (Indigenous peoples of New Zealand) health research centre to investigate the overarching system(s) that perpetuate inequity of Māori health outcomes. Te Ruru is depicted in three parts: the first part, or micro lens; the second part, the macro lens; and part three, the meso lens. The first part of the framework prioritizes Indigenous identities and values. In part two, Te Ruru's beak, eyes, and wings symbolize the translation of research findings, strategic oversight, and the ability to navigate systems change. The third part of the framework illustrates the goal of new mātauranga and the need to address internal barriers and traumas, emphasizing the necessity for healing and restoration to sustain long-term systems change. A case study of how Te Ruru has been used in conjunction with a research methodology (TUI) is also included. Te Ruru has been purposefully adapted from a specific tribe’s knowledge and iterated to represent not just the visible system(s) that Māori communities occupy, but also the ‘unseen’ within Indigenous and colonial histories. Using systems change from an intentional Indigenous paradigm is thereby an act of decolonisation— a direct act against the systems currently blocking Indigenous flourishing. Te Ruru's transformational power lies in its ability to bring to the surface the seen and unseen, and thereby support Māori to take the helm to lead systemic change via the Indigenous translation of inclusive health research.

Climate change, biodiversity loss, and Indigenous Peoples' health and wellbeing: A systematic umbrella review.

Indigenous Peoples worldwide are experiencing a cascade of impacts on their health and wellbeing as a result of climate change and biodiversity loss. Existing literature at the interface of climate change, biodiversity loss, and Indigenous health tells us that Indigenous Peoples are among those most disproportionately and acutely affected by these impacts. Yet, a gap exists with respect to comprehensively and critically synthesizing the impacts reported across this literature and identifying Indigenous-led responses. Guided by an Indigenous advisory group, we employed a systematic umbrella review methodology, following PRISMA guidelines, to characterize the global secondary literature (PROSPERO registration #: CRD42023417060). In so doing, we identified the proximal, intermediate, distal, and gendered impacts of climate change and biodiversity loss on Indigenous health and wellbeing as well as Indigenous-led responses. Five databases were searched for published reviews, along with a grey literature search that focused on underrepresented geographic regions in the academic literature. Two independent reviewers conducted two-stage screening, data extraction, and quality assessment of retrieved records. Basic descriptive statistics were calculated. Qualitative data were analyzed thematically, using a constant comparative approach. A total of 38 review articles met the eligibility criteria and 37 grey literature records were retrieved and included in the review. Reviews were published between 2010-2023 and geographically clustered in the Circumpolar North. Intersecting proximal, intermediate, and distal impacts were characterized as place-based and specific, and linked to colonialism as an antecedent to and driver of these impacts. Gendered impacts were underexplored within reviews. Reviewed literature underscored the value of engaging diverse knowledge systems; platforming localized, community-led adaptation to climate change and biodiversity loss, while addressing sociopolitical constraints to these efforts; and applying a broader conceptualization of health that aligns with Indigenous frameworks. Going forward, we must foreground equity- and rights-based considerations within integrated responses to climate and biodiversity crises.

Developing the “Moorditj Moort Boodja (Solid Family and Country) on the ground community relational framework for Aboriginal research engagement” in Western Australia: The Next Generation Aboriginal Youth Well-being Cohort Study

Indigenous research frameworks are key to enhancing cultural safety for participants, while facilitating capacity building for Indigenous researchers. Indigenous frameworks can address and balance out the potential harms of western research methods. This methodology article describes the experiences of an Indigenous research team in Western Australia (WA) and the developed research framework titled Moorditj Moort Boodja (Solid Family and Country) for the Next Generation Aboriginal Youth Well-being Project in WA. This project engaged 830 young Indigenous participants between 10 and 24 years of age from WA. This project collected key health data from youth and caregivers and resulted in the development and implementation of the On the Ground Community Relational Framework for research engagement. This article adds to the knowledge on cultural safety for Indigenous participants and researchers undertaking Indigenous focused research.

Aulukluki neqkat: Centering care of salmon and relational research in Indigenous fisheries in the Kuskokwim River, Alaska

This Indigenous-led project aims to better understand historical and contemporary ways in which Alaska Native Peoples steward salmon and the values connected to salmon stewardship. Indigenous Peoples have stewarded Alaska lands and waters for thousands of years yet have been largely excluded from western science and management systems. In this project we utilize a participatory approach that allows for the equitable valuing of ideas and knowledges to document the breadth and depth of Yup’ik and Athabascan knowledge and governance systems in southwestern Alaska. We reshape research methodologies by centering Indigenous frameworks and research methodologies including circle dialogues and multi-generational interviews led by Indigenous scholars and students in their home communities and regions. In this paper, we share the Yup’ik and Athabascan values, knowledge, management, and governance mechanisms that can improve the long-term sustainability and equity of Alaska salmon systems. This research elevates the voices of Alaska Native salmon stewards and experts from the Kuskokwim Bay and the Kuskokwim River. We elaborate on five key themes that emerged from this research including: traditional Indigenous ways of life, Indigenous stewardship, self-determination, food and livelihood sovereignty, and ecosystem changes, and identify a more equitable and sustainable path forward for salmon and people in Alaska.

Introduction

This special section of Comparative Studies of South Asia, Africa and the Middle East, “Claiming Property, Claiming Palestine,” explores the paradoxes of Palestinians make ownership claims to agricultural land and urban real estate. Contributors foreground Palestinian thought and action, and demonstrate how Palestinian claim-making practices temporally exceed the colonial condition and trouble dominant assumptions about ownership, property, and sovereignty. Through granular cases studies rooted in the particularities of time and space, they show how claim-making allows for a critique of the settler colonial and Indigenous frameworks in Palestinian studies and points to generative avenues for comparative history and theory-making between Palestine and the global South.

Assessment of Self-Regulation at School Entry: A Literature Review of Existing Screening Tools and Suitability for the Aotearoa New Zealand Context

This literature review investigates tools used to assess self-regulation at school entry and to inform recommendations for use in Aotearoa New Zealand. We were particularly interested in identifying self-regulation screening tools that had been developed from Indigenous frameworks to enhance likelihood of culturally empowering assessment. APA PsycInfo and Clarivate Web of Science databases were searched for articles on self-regulation screening at school entry. Screening tools were included if they met the following criteria: available in English or te reo Māori (the two predominant written languages of Aotearoa New Zealand); appropriate for children aged 5–6 years; and focus on self-regulation or contain a component assessing self-regulation. 39 screening tools which met the criteria were identified. Overall, most tools were developed from a Euro-American perspective and many were deficit- and/or clinically-focused. Issues with translating screening tools to other cultures are discussed, specifically in the context of Aotearoa New Zealand.

Identifying key dimensions of indigenous led child welfare services: A qualitative literature review

AbstractNational and state governments in settler colonial countries are increasingly committing to policies and practices aimed at strengthening Indigenous frameworks, programmes and leadership in child protection services. However, research‐based information on Indigenous child welfare services and programmes is sparse. This qualitative literature review explores and documents key features of Indigenous child welfare and protection models and/or frameworks in an international context, with a specific focus on Indigenous children, young people, families, and communities. Twenty‐four publications meeting the inclusion criteria were included in the analysis. Published frameworks, models, services, interventions and/or programmes within the broader area of child welfare and children protection that are Indigenous‐designed and/or led or developed in partnership or collaboration with Indigenous peoples were identified. The review highlights 11 key dimensions that underpin the frameworks, models, services, interventions and/or programmes. Findings of the review also reveal commonalities across Indigenous cultures and contexts that from an Indigenous perspective are considered fundamental to supporting Indigenous children, young people and families involved with child protective services. Additionally, the findings point to the critical need for ongoing advocacy for Indigenous‐designed and led services and programmes, including support for Indigenous research, evaluation and intellectual leadership.

Contribution of Indigenous Peoples' understandings and relational frameworks to invasive alien species management

AbstractIntroduced species that spread and become invasive are recognised as a major threat to global biological diversity, ecosystem resilience and economic stability. Eradication is often a default conservation management strategy even when it may not be feasible for a variety of reasons. Assessment of the substantive socioeconomic and ecological impacts of invasive alien species (IAS), both negative and positive, is increasingly viewed as an important step in management.We argue that one solution to IAS management is to align models of alien species management with Indigenous management frameworks that are relational and biocultural. We make the theoretical case that centring Indigenous management frameworks promises to strengthen overall management responses and outcomes because they attend directly to human and environmental justice concerns.We unpack the origins of the ‘introduced species paradigm’ to understand how binary framing of so‐called ‘aliens’ and ‘natives’ recalls harmful histories and alienates Indigenous stewardship. Such a paradigm thereby may limit application of Indigenous frameworks and management, and impede long‐term biodiversity protection solutions.We highlight how biocultural practices applied by Indigenous Peoples to IAS centre protecting relationships, fulfilling responsibilities and realising justice.Finally, we argue for a pluralistic vision that acknowledges multiple alternative Indigenous relationships and responses to introduced and IAS which can contribute to vibrant futures where all elements of society, including kin in the natural world, are able to flourish.Read the freePlain Language Summaryfor this article on the Journal blog.

Advice from Māori Experts for Bicultural Early Childhood Education in Aotearoa New Zealand

Te Whāriki, the first bicultural early childhood education curriculum in Aotearoa New Zealand, gained national and international attention. While there was widespread acceptance of its bicultural intent, Te Whāriki was not well understood and implemented as a bicultural curriculum. Early childhood education teachers lacked confidence and struggled to integrate te reo me ngā tikanga Māori into their daily practices. This article gives voice to the wisdom of three mature stalwarts of te ao Māori and the unique community-based lens of tangata whenua from five marae across the country. It provides pathways into how te ao Māori can be implemented into daily practices, programmes, and pedagogies of teachers in the early childhood sector. An Indigenous framework was used to explore what needs to happen to have a bicultural early childhood education sector. These included knowing and understanding how whakapapa can be the key to engaging in te ao Māori and mātauranga Māori.

Community‐driven science and science education: Living in and navigating the edges of equity, justice, and science learning

Community‐driven science and science education: Living in and navigating the edges of equity, justice, and science learning

‘Braiding Knowledge’ about the peopling of the River Murray (Rinta) in South Australia: Ancestral narratives, geomorphological interpretations and archaeological evidence

This paper uses a ‘braided knowledge’ approach to explore Aboriginal ancestral narratives, geomorphological interpretations and archaeological evidence relating to the Murray River (Rinta) in South Australia’s Riverland region. The 'knowledge carriers’ of ancestral narratives are honoured and complexities regarding the ways in which their wisdom was recorded by Europeans are considered. Commonalities between Aboriginal and Western knowledge systems are outlined through a number of key threads relating to the geographic directionality of peopling in the region, river dynamism (particularly in relation to the deglacial transformations from 15 ka) and more. Differences between knowledge systems are also explored and include descriptions of ‘Indigenous frameworks’ which embed multiple levels of meaning, as well as Aboriginal interpretations of the subsurface. The paper shows that through a collaborative exchange of ideas, together with the conscious positioning of Aboriginal knowledges, normally disparate systems may be explored to amplify our understandings of Indigenous riverscapes.

Weaving First Nations, Inuit, and Métis principles and values into health research processes

ObjectivesIn the Spring of 2021, a research team from the Dalla Lana School of Public Health completed environmental scans on nine key health-related topics to develop an anti-Indigenous racism strategy for health systems in Toronto, Ontario, Canada. To ensure we (Indigenous and non-Indigenous researchers) were respecting First Nations, Inuit, and Métis peoples, cultures, worldviews, and research methods, we weaved three frameworks of Indigenous values and principles together to create a conceptual foundation for undertaking the environmental scans. Study Design and SettingIn discussions with First Nations Elders, Métis Senators, and our research team, we chose the Seven Grandfather Teachings (Anishinaabe, a specific First Nation's life values), Inuit Qaujimajatuqangit (Inuit societal values), and the Métis Principles of Research. Further discussions provided insights for each of these guiding principles used in research projects with Indigenous peoples. ResultsThrough this research, we created a weaved framework reflecting the three distinct Indigenous cultures in Canada; First Nations, Métis, and Inuit. ConclusionThe Weaved Indigenous Framework for Research was created for researchers to use as a guiding document as they embark upon health research with Indigenous communities. Inclusive, culturally responsive research frameworks are needed within Indigenous health research to ensure each culture can be respected and honored.

Initiating decolonization: from The Last Straw! to Whāriki

The board game, The Last Straw!, is part of the Aotearoa (New Zealand) public health and medical curriculum at the University of Otago. An engaging and effective teaching tool about the social determinants of health, the game falls short by being silent about Indigenous experiences. A project is underway to adapt The Last Straw! for play following an Indigenous framework, kaupapa Māori (Māori (Indigenous people of Aotearoa) approach). The game board is being redesigned as Whāriki, a woven mat. The mat represents a metaphor for life as strands of thread are woven throughout the lifecourse, and the thread characteristics impact the strength and qualities of the mat. This brief commentary outlines the first stage of adapting this resource, illustrating decolonizing the public health and medical curriculum in a way that honours and embeds te ao Māori (the Māori worldview), making them visible and intentional.

Development of an Australian FASD Indigenous Framework: Aboriginal Healing-Informed and Strengths-Based Ways of Knowing, Being and Doing.

Aboriginal culture intuitively embodies and interconnects the threads of life that are known to be intrinsic to human wellbeing: connection. Therefore, Aboriginal wisdom and practices are inherently strengths-based and healing-informed. Underpinned by an Indigenist research methodology, this article presents findings from a collaboration of Aboriginal and non-Aboriginal peoples to develop an Australian Fetal Alcohol Spectrum Disorder (FASD) Indigenous Framework during 2021 to 2023. The FASD Indigenous Framework unfolds the changes that non-Aboriginal clinicians and Aboriginal peoples each need to make in their respective ways of knowing, being and doing in order to facilitate access to healing-informed, strengths-based and culturally responsive FASD knowledge, assessment, diagnosis and support services among Aboriginal peoples. Drawing on the Aboriginal practices of yarning and Dadirri, written and oral knowledges were gathered. These knowledges were mapped against Aboriginal cultural responsiveness and wellbeing frameworks and collaboratively and iteratively reflected upon throughout. This article brings together Aboriginal wisdom (strengths-based, healing-informed approaches grounded in holistic and integrated support) and Western wisdom (biomedicine and therapeutic models) in relation to FASD. From a place of still awareness (Dadirri), both forms of wisdom were drawn upon to create Australia's first FASD Indigenous Framework, a new practice in the assessment and diagnosis of FASD, which offers immense benefit to equity, justice, support and healing for Aboriginal families with a lived experience of FASD.

Love Shouldn’t Hurt – E le Sauā le Alofa: Co-designing a theory of change for preventing violence against women in Samoa

ABSTRACT Despite the widespread adoption of Theories of Change (ToC) for programme evaluation, the process of collaboratively developing these theories is rarely outlined or critical analysed, limiting broader methodological discussions on co-production. We developed a ToC as part of E le Sauā le Alofa (‘Love Shouldn’t Hurt’) – a participatory peer-research study to prevent violence against women (VAW) in Samoa. The ToC was developed in four phases: (1) semi-structured interviews with village representatives (n = 20); (2) peer-led semi-structured interviews with community members (n = 60), (3) community conversations with 10 villages (n = 217) to discuss causal mechanisms for preventing VAW, and (4) finalising the ToC pathways. Several challenges were identified, including conflicting understandings of VAW as a problem; the linearity of the ToC framework in contrast to intersecting realities of people’s lived experiences; the importance of emotional engagements, and theory development as a contradictory and incomplete process. The process also raised opportunities including a deeper exploration of local meaning-making, iterative engagement with local mechanisms of violence prevention, and clear evidence of ownership by communities in developing a uniquely Samoan intervention to prevent VAW. This study highlights a clear need for ToCs to be complemented by indigenous frameworks and methodologies in post-colonial settings such as Samoa.

“I don’t remember any of us … having diabetes or cancer”: How historical oppression undermines Indigenous foodways, health, and wellness

Past and present structures of settler colonial historical oppression aimed to erase and replace Indigenous peoples have profoundly disrupted U.S. Indigenous foodways. The purpose of this article is to use the Indigenous Framework of Historical Oppression, Resilience, and Transcendence (FHORT) to understand U.S. Indigenous peoples’ experiences and perceptions of how (a) foodways have changed within the context of settler colonial historical oppression and (b) these changes have affected wellness and cultures of Indigenous peoples. Critical ethnographic analysis focused on data from 31 interviews with participants from a rural Southeast reservation and a Northwest urban context. Results revealed participants’ descriptions of changing foodways situated in a system of historical oppression, with themes including (a) historical oppression and changing values and foodway practices; (b) settler colonial governmental programs interrupting foodways through commodities and rations; and (c) changing foodway practices: from homegrown and homemade to fast food and premade. Participants described the aftermath of settler colonial governmental policies and programs undermined foodways, connectedness, cultural knowledge, family and interpersonal relationships, ceremonies, and outdoor activities—all of which promote health and wellness. To redress historical oppression, including settler colonial governmental policies, decolonized decision-making, foodways, and Indigenous food sovereignty are recommended as approaches to inform policy and programming that affirms Indigenous values and worldviews.

The Climate of Indigenous Literature: Thomas King’s Anthropocene Realism

ABSTRACT This essay argues that the Cherokee-Greek author Thomas King writes a realism for the Anthropocene avant la lettre, aiming to illuminate how his fiction – including Green Grass, Running Water (1993) and Truth and Bright Water (1999) – becomes even more significant when we perceive how his approach, from the situations he explores to his narrative modes, acknowledges states of dislocation, historical entanglement, and socio-material interconnection as the condition of reality in our catastrophic present, thereby educating the reader into a systems thinking that recognizes the indivisibility of the projects of decolonization and environmental justice. In contextualizing the realities of a present in which the interests of capital and empire and their discursive and institutional handmaidens have been forcibly made paramount within Indigenous frameworks and experiences – bleeding into Indigenous cosmologies, storytelling practices, lifeways, and histories, as well as means of resistance and survivance – King achieves in his fiction a mode of realism with the capacity to teach his readers how to scale their imaginations to climates of crisis, illuminating what Indigenous literatures can and should mean as we strive to inhabit such climates in ways conducive to communal survival.