Indigenous Leaders Research Articles

Addressing the need for Indigenous-specific PROMs and PREMS: A focus on methodology.

Differences in Indigenous worldviews, practices and values highlight the need for Indigenous-specific health quality indicators, such as patient-reported outcome measures (PROMs) and patient-reported experience measures (PREMs). The purpose of this paper is to present our methodology, as part of a larger study that sought to develop a framework for creating Indigenous-specific PROMs and PREMs. The research design was informed by Indigenous research methodology and a community-based participatory approach. It had three core components: (1) a literature exploration of existing Indigenous-specific PROMs and PREMs; (2) interviews with researchers with expertise in PROMs and PREMs developed for Indigenous populations and community leaders interested in using these Indigenous-informed evaluation tools; and (3) conversations with Indigenous community members about their experiences with health surveys. Interviews were audio-recorded and transcribed verbatim; transcripts were analyzed qualitatively using an inductive and deductive approach. Themes and sub-themes were identified to build a framework that honours Indigenous knowledges and ways of knowing. Results were validated with select research participants and the Project Advisory Committee. Findings demonstrate how relationship building is the necessary starting point for engagement when developing survey instruments with Indigenous peoples. Engagement requires respectful collaboration through all stages of the project from determining what questions are asked to how the information will be collected, interpreted, and managed. A relational stance requires responsibility to Indigenous communities and peoples that goes beyond research carried out using a western scientific lens. It means ensuring that the project is beneficial to the community and framing questions based on Indigenous knowledge, worldviews, and community involvement. This study employed a collaborative, participatory qualitative approach to develop a framework for creating PROMs and PREMs with Indigenous peoples. The methods described offer concrete examples of strategies that can be employed to support relationship-building and collaboration when developing Indigenous-specific survey instruments.

Crisis, Cruelty and Absurdism in John Ruganda’s The Floods and Shreds of Tenderness

John Ruganda is categorized as an African writer whose writing is marked by the expression of post-independence disillusionment and the transference of anger and blame from foreign to indigenous leaders, yet he has received very little critical attention as an artist. The study examined the aesthetics of the absurd drama in John Ruganda’s plays. The rationale for the study gestures to the need to study Ruganda’s dramatic texts as representative of a historical, cultural and social trajectory through the less studied body of drama. This study discusses the state of social and psychological crisis, cruelty and absurdism of life in drama. The study used Ruganda’s two plays, namely The Floods and Shreds of Tenderness. The various modes through which absurd drama appeals to the aesthetic sensibilities were examined. The study employed descriptive research and used purposive sampling. Data were analysed qualitatively by describing the findings of the study to arrive at inferences and conclusions. In his plays, Ruganda depicts a society full of misfortunes and suffering and where no one has peace. Each person is seen as a problem that eats up the mind and body. Many people have lost their lives because of a cruel society. The effects of cruelty are also depicted through the fragmentary nature of the characters’ lives and their minds. The state is violent to its subjects, and subjects are violent against one another

Actions of three indigenous women from Pataxó, Kokama and Kaingang ethnicities in the international decade of indigenous languages

This article discusses how three Brazilian indigenous women from Pataxó, Kaingang and Kokama ethnicities are thinking and acting in the International Decade of Indigenous Languages, declared by UNESCO to be celebrated between the years 2022 to 2032, aiming to draw attention to the resumption, revitalization, preservation and dissemination of indigenous languages which are at risk of extinction. The text provides a brief history of the indigenous languages existing in Brazil, as well as reports on the work of Anari Braz Bomfim (on the resumption of the Pataxó language), Altaci Corrêa Rubim (on the creation of places where the languages of the peoples of the Amazon can be studied and vitalized) and Márcia Nascimento Kaingang (about the revitalization of the Kaingang language). The methodology for writing the text was that of bibliographical research in print, digital and audiovisual media, where deeds and thoughts of each indigenous leader were collected. Finally, considerations are made about what is being done and planned in favor of the indigenous languages of Brazil and what is expected from the future.

Contaminated sites and Indigenous peoples in Canada and the United States: A scoping review.

Indigenous communities are disproportionately exposed to contaminated sites, and this poses unique challenges as many Indigenous peoples consider land as an integral part of their culture and economy. This scoping review aimed to identify and map information on contaminated sites and Indigenous peoples in Canada and the United States, namely (1) the relationship between contaminated sites and Indigenous peoplesand their land and food systems; (2) strategies, challenges, and successes for contaminated sites assessment and management on Indigenous land; and (3) Indigenous leadership and inclusion in contaminated site assessment and management. We followed a PRISMA-ScR (Transparent Reporting of Systematic Reviews and Meta-Analyses-Extension for Scoping Reviews) checklist to collect data that could be categorized into these three objectives. Between October 2021 and July 2023, information from three data streams was retrieved: a systematic literature search; a grey literature search; and federal site data retrieval (Canada's Federal Contaminated Sites Inventory, USEPA's contaminated sites databases, including Superfund). This search yielded 51 peer-reviewed articles, 21 grey literature articles, and 11 404 federal site records, evidencing the contamination of the lands of 875 Indigenous communities and the presence of 440 different contaminants or contaminant groups. The body of information was categorized into three themes within the above objectives: Objective 1: Indigenous communities and geographic patterns; Contaminated sites, sources, and media; Contaminated sites and Indigenous lands; Contaminated sites and Indigenous food systems; Contaminated sites and the health of Indigenous peoples; Objective 2: Site management and classification processes; Health risk assessment; Risk management; Long-term management; and Objective 3: Collaborative research, Collaborative site management; Traditional knowledge and contaminated sites. Results highlighted a need to prioritize holism, efficiency, and Indigenous leadership in site assessment, management, and research, including a focus on community-specific approaches to site assessment and management; a reconceptualization of risks that privileges Indigenous epistemologies; and greater collaboration between stakeholder networks. Integr Environ Assess Manag 2024;20:1306-1329. © 2023 The Authors. Integrated Environmental Assessment and Management published by Wiley Periodicals LLC on behalf of Society of Environmental Toxicology & Chemistry (SETAC).

Indigenous and decolonial futures: Indigenous Protected and Conserved Areas as potential pathways of reconciliation

Crown governments, the conservation sector, academics, and some Indigenous governments, communities, and organizations are framing Indigenous Protected and Conserved Areas (IPCAs)—a newly recognized form of Indigenous-led conservation in Canada—as advancing reconciliation with Indigenous Peoples. Yet it is often unclear what is being, or could be, reconciled through IPCAs. While highly diverse, IPCAs are advanced by Indigenous Nations, governments, and communities who protect them, with or without partners, according to their Indigenous knowledge, legal, and governance systems. IPCAs may be expressions of “generative refusal,” visions of Indigenous futures, and commitments to uphold responsibilities to the lands, waters, and past and future generations. IPCAs refuse settler colonial ontologies including the expectation of ongoing white settler privilege, which relies on the continued appropriation of lands and resources. By examining the practical, relational, and systemic challenges Indigenous Nations advancing IPCAs encounter, we discuss opportunities for Crown governments and the conservation sector to cultivate decolonial responses. Indigenous Nations advancing IPCAs may face challenges with resource extraction, laws and legislation, financing, relationships and capacity, and jurisdiction and governance. We contend that IPCAs could be pathways of reconciliation if Crown governments and the conservation sector support IPCAs in ways consistent with the recommendations of Indigenous leaders. This requires dismantling the roadblocks arising from settler ontologies and institutions that impede IPCA establishment and ongoing stewardship. Thus, not only could Indigenous futures be advanced, we might also cultivate decolonial futures in which all peoples and species can thrive.

Relationships, Relationships, Relationships

Professional relationships that are respectful and caring form the basis for success for theological and religious studies librarians individually and collectively, especially in a rapidly changing world. Atla’s core values include “hospitality, inclusion, and diversity.” Atla has a history of diverse individuals coming together for a common purpose; there is also a trajectory of moving toward greater diversity. This workshop, which originated from a conversation between two Atla Board of Directors members (Susan Ebertz and Karl Stutzman) following a board learning experience with Indigenous leaders, included expert facilitation (Nancy Kirkpatrick) around a variety of questions related to continuing to build respectful relationships within the association.

Exploring Culturally‐safe Dementia Care Policy in First Nation Community of the James and Hudson Bay Region in Northern Ontario, Canada

AbstractBackgroundCulturally‐safe dementia care (CSDC) is new dynamic concept that empowers clinical and traditional health care practitioners to provide culturally respectful care for older adults with dementia. The World Health Organization’s (WHO) recognized diverse Indigenous local community partners, members and leaders as critical community stakeholders for dementia care and prevention worldwide in 2018. However, there is a critical lack of policy framework and evidence‐based research on CSDC globally. As dementia spreads as a global epidemic, the dementia prevalence among First Nations people over the age of 60 is expected to quadruple by 2031, compared to a 2.3‐fold increase among non‐First Nations people in Canada. The Mamow Ahyamowen Partners (2019) study found a higher dementia mortality rate of 7% in the James and Hudson Bay region of Northern Ontario between 1992 and 2014, compared to 23% in Ontario overall.MethodA qualitative research design is employed in conjunction with a community‐based participatory rural dementia action research approach to conduct four participatory Focus‐Group Discussions with physicians, nurses, caregivers, and community partners with 24 to 32 participants to explore the knowledge, experience, barriers and challenges to develop knowledge of CSDC policy. Thematic analysis and the Total Quality Framework will be used for quality rigour, and a two‐eyed seeing framework and explanatory dementia models will be applied in the perspectives and worldviews of the physician‐patient‐community to honour cultural care, diet, language, ethical and spiritual pathways.ResultThis research will lay foundation for policymakers to develop knowledge of CSDC policy, care plan and guidelines. This will guide the development of educational interventions and curricula and community support systems that are aimed at building and sustaining the capacity of healthcare professionals and community partners to begin integrated biomedical and Indigenous traditional dementia care practices.ConclusionThis research endeavours to equip physicians, nurses, allied health care workers, community partners (Elders, knowledge‐holders and traditional healers) and the community support systems to initiate CSDC on a global scale to implement the WHO Global Action Plan on the Public Health Response to Dementia (2017‐2025). Inclusion of Indigenous community partners as community stakeholder are underpinning to bridge the dementia equity gap.

Canadian Federal Policies and the Inuit Youth Suicide Crisis

Since the late 1980s, an unusually high number of suicides and cases of self-harm has been recorded among the Indigenous inhabitants of the Canadian Arctic, the Inuit. The statistics on child and adolescent suicides are particularly drastic. This situation appears to be primarily a symptom of historical trauma which was acquired due to the colonization and assimilation processes and passed down from generation to generation. Federal policies, such as forced relocations and residential schools, have directly contributed to the severing of family ties and the abandonment of traditional lifestyles. Over the years, the federal government tried to address the issue of the Inuit youth suicide crisis through various proposals. The best strategies to end the suicide crisis seem to be the respect and incorporation of Indigenous leadership, upholding local traditions and ceremonies, as well as investing in psychological support and family therapy for the first inhabitants of the Arctic. To effectively address the problem, the solution must be comprehensive and Inuit-specific rather than symptom-focused. This article discusses how particular federal policies and programs in northern Canada have impacted the communal well-being of the Inuit, and it outlines the most important strategies aiming at decreasing suicide rates among Inuit youth.

Justice implications ofhealth andfood security policies forIndigenous peoples facing COVID-19: a qualitative study andpolicy analysis inPeru.

The spread of COVID-19 in Peru resulted in the declaration of a national health emergency, in which Indigenous peoples were identified as being particularly vulnerable due to their pre-existing poor health indicators and disadvantaged social conditions. The aim of this paper is to examine how the Peruvian government responded to the health and food needs of the Shawi and Ashaninka Indigenous peoples of Peru during the first 18 months of the pandemic (March 2020-August 2021). This study uses both official policy documents and real-world experiences to evaluate policy responses in terms of their immediate impact and their longer-term sustainability and contribution to the improvement of health, well-being and justice for Indigenous communities. Four health and food security responses were evaluated: the Amazon Health Plan and Indigenous Command; food aid; cash aid; and COVID-19 vaccination. We employed the Multidimensional Injustice Framework to analyse the justice implications of the design and implementation of responses. Data collection included 71 interviews with government officials (n = 7), Indigenous leaders (n = 31) and community members (n = 33). The results show how national and regional governments released policies to address the health and food needs of Indigenous peoples directly or indirectly, as part of a broader focus on vulnerable people. However, justice implications were not sufficiently addressed in the design or implementation of the responses. On the distributive dimension, Indigenous communities were prioritized to receive health goods and services, nevertheless, the distribution had shortcomings that impeded their collection and Indigenous food systems and livelihoods were largely overlooked. On the procedural dimension, Indigenous representatives were included to provide culturally sensitive feedback on health interventions, but without funding, and furthermore, the community members had only passive participation. This paper points out the importance of considering and addressing justice implications for more effective and fairer health and food policy responses to current and future health crises.

Using cinema to enhance moral reasoning and cognitive complexity of Amazonian indigenous leaders

ABSTRACT Several research studies acknowledge the pedagogical and ethical potential of cinema, as well as its utility for moral education. With this in mind and utilizing a mixed-method approach, this paper presents the qualitative changes in cognitive complexity and moral reasoning observed in a group of Amazonian indigenous adults after their participation in an intercultural moral education program using film discussions. Participants were nine Shipibo-Konibo, Awajún and Asháninka peoples, with formal education, and familiar with cinema, from the Amazonian region of Ucayali, Peru. To assess cognitive complexity, the McDaniel and Lawrence scale was employed, while moral reasoning was evaluated using the Heinz dilemma. Qualitative content analysis revealed a development in cognitive complexity and moral reasoning among certain participants. The results are discussed with an emphasis on aspects of the program that can be replicated when working with Amazonian indigenous peoples.

Reawakening of Indigenous matriarchal systems: A feminist approach to organizational leadership.

Leadership models that uphold feminist qualities of mutuality, collaboration, and distribution of power can foster organizational and community success. Utilizing a systems perspective grounded in land-based analogies can assist with understanding the diversity and strength that come from entire ecosystems around wicked social issues. While Indigenous leadership models have supported such perspectives since time immemorial, current and ongoing acts of colonialism driven by patriarchal systems and violent gender-based policies and procedures have eroded matriarchal leadership models that sustained what is now known as Canada for generations. Reflections of two evolving Indigenous women in leadership note the opportunities to reawaken matriarchal values in organizational and community leadership as a powerful act of reconciliation.

Placating White Fragility for Indigenous Students and Communities

What should an educational leader passionate about all students do when they are told educational equity is not allowed in their district? What does a director of Indigenous education do when funding earmarked for Indigenous students is redirected to other school priorities? What should be done when the very teachers who need training in cultural responsivity are the strongest in opposition to learning about what makes their students unique and how they can adjust their instruction to meet their students’ needs? This paper examines how three Indigenous educational leaders are forced to balance Eurocentric district mandates and white fragility with the strengths and conditions of the Indigenous students and communities they serve. The authors highlight efforts for readers to gain a better understanding of the current state of public education for Indigenous students, families, and communities.

Responsible leadership toward garnering legitimacy from stakeholders in India: an institutional perspective

PurposeUnderstanding societal expectations of a leader's responsibility and context-specific challenges in less-researched emerging economies has become imperative for foreign Multinational enterprises (MNEs) to survive in these contexts while developing globally responsible leaders. Identification of institutionally sanctioned characteristics, competencies and strategies that assist leaders in dealing with such challenges while achieving shared value has wider implications for academics, practitioners and the literature on responsible leadership (RL), which is the purpose of this paper.Design/methodology/approachThe authors conducted in-depth interviews of 28 senior indigenous leaders in 3 Indian Multinational corporations (MNCs) in construction sector, following a grounded theory approach.FindingsThe authors identified three vital institutionally driven challenges and four individual-level societal-driven factors, subsequently influencing leaders' strategic decisions and choices to deal with such challenges beyond passive conformance. Contrary to the previous findings, this study also briefly discusses that a mere ethical climate is insufficient; organizations must develop a holistic values climate that works as contextual factors to influence RL.Originality/valueContrary to the previous findings suggesting Indian leaders' conformance to constraining forces to RL, by adopting a multilevel approach, the authors identify the context-specific strategic behaviors that responsible leaders adopt in dealing with such forces responsibly. Thus, it is the first multilevel inductive approach conducted in a non-Western context, offering a discrete understanding of RL while addressing some of the inconsistencies in the literature and contributing to cross-cultural leadership research. Also, findings highlight the factors of RL that are more emic and etic for generalization.

Striving to Be Pono (Balanced, Equitable, and Hopeful): Conceptualizing an Indigenous Writing Process from a Native Hawaiian Cultural Perspective

Community-based and culturally grounded research, led by Indigenous scholars, is critical for the prevention and intervention of health risks such as substance use and misuse in Indigenous communities. However, Indigenous scholars encounter numerous adversities to success in academia. This manuscript describes an Indigenous Writing Retreat (IWR) guided by Native Hawaiian worldview and ontology held in Hawaiʻi in Spring 2022 to empower eleven Indigenous scholars and four mentors through cultivating their Form (intellectual knowledge) and Essence (expression of true intention and authentic feeling). Intentions of this gathering were as follows: (1) Hoʻoulu a Hoʻomōhalahala ʻIke: inspire growth/develop knowledge and insight; (2) Hōʻola i ka Nohona Kanaka: give life to cultural identity and native intelligence; (3) Hoʻopono: cleanse and let go; and (4) Hoʻohana Pilina: relationship building with each other, land, and spirit. Intentions were achieved through six methods: (1) academic writing; (2) Indigenous Cultural Orientation and Protocol; (3) honor and pay respect for people and land; (4) cultural tools and ceremony; (5) create a “Safe Space”; and (6) community building. This story conveys the IWR impact on scholars, mentors, and community hosts, including kūpuna (Elders)/leaders/cultural practitioners via a survey, email exchanges, and “talk story” sessions with them. Four relational actions (recommendations) for future IWRs are presented using the acronym PONO: Preparation, Observation, Navigation, and Oneness. This IWR is offered as a gift to all Indigenous nations to inspire and guide relational exchanges and cultivate Indigenous leadership in substance use research, collective well-being, and resilience by centering Indigenous worldviews and methodologies.

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.

PEREMPUAN DALAM SISTEM PEMBERIAN GELAR ADAT MASYARAKAT KERINCI DI DESA PENDUNG TALANG GENTING

The purpose of the study was to study and analyze the customary title-giving system of the Pendung Talang Genting village community, the tasks of indigenous leaders given to men instead of women, and community perceptions of it. This research is a descriptive qualitative research, describing and telling about the events in the tradition of awarding traditional titles and the position of women in it, data collected through interviews, newspapers, articles, documents, and others that took place in Pendung Talang Genting village, Kerinci. Traditional titles are given to people who have been selected and given traditional titles in the village. This title is also given to people who have ability and integrity, dare to uphold justice, are valiant, and symbols identified with men, and not women according to the village community. The perception of the community from the descendants of Ninik Mamak and the village community about the granting of traditional titles in the village as a whole responded positively, the community collectively accepted the granting of traditional titles and there was no rejection because it was attached to the traditions and culture of the community

PEREMPUAN DALAM SISTEM PEMBERIAN GELAR ADAT MASYARAKAT KERINCI DI DESA PENDUNG TALANG GENTING

The purpose of the study was to study and analyze the customary title-giving system of the Pendung Talang Genting village community, the tasks of indigenous leaders given to men instead of women, and community perceptions of it. This research is a descriptive qualitative research, describing and telling about the events in the tradition of awarding traditional titles and the position of women in it, data collected through interviews, newspapers, articles, documents, and others that took place in Pendung Talang Genting village, Kerinci. Traditional titles are given to people who have been selected and given traditional titles in the village. This title is also given to people who have ability and integrity, dare to uphold justice, are valiant, and symbols identified with men, and not women according to the village community. The perception of the community from the descendants of Ninik Mamak and the village community about the granting of traditional titles in the village as a whole responded positively, the community collectively accepted the granting of traditional titles and there was no rejection because it was attached to the traditions and culture of the community

Transcestral Gathering

This article meditates on the urgency and importance of gathering within the framework of trans lineages and place-making. The article focuses on advocating self-determined pathways for Filipinos in California by examining the effects of migration on their sense of belonging. It highlights the need for self-directed decolonial strategies and the exploration of trans lineages as a means of finding wholeness and connection in the face of intersecting challenges of violence against trans people of color and the environment. Drawing inspiration from the historical role of babaylans (Indigenous spiritual leaders) in resisting colonial power in the Philippines, the article proposes the concept of transcestral gathering as a form of resistance through community-based cultural production and trans* sociality.

Destruction of Penon Fortress and Stabilization of Ottoman Algeria

This study examines the aftermath of the destruction of the Penon Fortress in Algeria and its implications for the Ottoman presence in the region. The event marked a significant turning point, as the Ottoman was able to establish a stronghold and successfully counter Spanish campaigns aimed at their expulsion and the reoccupation of Algerian coastal areas. Additionally, the Ottoman achieved a consolidation of power by uniting with the Algerians under a centralized administration, following the suppression of local rebellions led by indigenous leaders. Keywords: Penon Fortress, Ottoman, Algeria

Indigenous Health Research Mentorship within Post-Secondary Institutions in Canada, the United States, Australia, and New Zealand: A Scoping Review

Indigenous peoples have been engaged in research since time immemorial, and have always acknowledged the power of their own knowledge systems, ways of being, and approaches. However, Indigenous peoples continue to be underrepresented in health research within academic institutions. There is an increased need for Indigenous leadership in health research, including greater Indigenous autonomy, mentorship, and self-determination in health research. This scoping review aims to explore Indigenous mentorship within Indigenous health research in post-secondary institutions in Canada, the US, New Zealand, and Australia. A review of empirical studies, case studies, reviews, commentaries, and grey literature was conducted. Four databases were used: Web of Science, PubMed, Native Health, and Google Scholar. Out of 1594 articles, 11 articles met the inclusion criteria. Four overarching themes were identified: (1) reciprocity: giving back to community; (2) supporting the development of research skills to build research capacity; (3) fostering a sense of belonging; and (4) building student ownership and confidence. The findings suggest that Indigenous mentorship is vital to creating supportive research environments for Indigenous students in the area of health sciences. Indigenous mentorship holds promise to address challenges faced by Indigenous scholars within post-secondary institutions, including intellectual, social, and cultural isolation, and can help to foster greater integration of Indigenous worldviews in Western-dominated academic settings and research systems. Future research should examine place-based mentorship opportunities for Indigenous students in community-based health research environments. Fostering Indigenous mentorship in health sciences is essential for advancing the health and wellbeing of Indigenous peoples and communities.