Native Research Articles

Medicinal plants and their importance for the conservation of biocultural knowledge in primary school students of the Paniquita Indigenous Community (Rivera, Huila, Colombia)

Ethnobotany approached through ethnoeducation allows for the preservation of the cultural heritage of indigenous communities. In this way, the ethnobotanical knowledge of primary school students from the Paniquita Indigenous Community was recognized, regarding the cultural knowledge of medicinal plants and their significance in the conservation of the biocultural heritage. This research had a qualitative, ethnographic approach. The sample consisted of ten students who were part of a focus group, ethnobotanical walks, and participatory workshops with drawings since they stimulate students' creative and dynamic thinking and strengthen interculturality. Twenty-one plants were reported, which are used to relieve sore throats, headaches, and stomach aches, as well as to treat diarrhea and fever, to prevent flu, and as a purgative. All the medicinal plants mentioned grow in the community and are either cultivated or wild, which also shows the students' knowledge of their territory. These findings reflect the importance of ethno-education and ethnobotany at school and how historical reconstruction processes are generated from these settings, where indigenous ancestral knowledge is made visible.

The Effects of Polyvictimization and Cultural Connectedness on Indigenous Youth’s Mental Health and Negative Coping Mechanisms

ABSTRACT There is a dearth of research that assesses the impact of experiencing multiple types of victimization (i.e. polyvictimization) on marginalized populations such as Indigenous youth. The present study utilizes a sample from the Tribal Youth Victimization Survey (N = 359) to examine if polyvictimization (conceptualized two different ways) effects Indigenous youth’s mental health and participation in negative coping mechanisms (e.g. substance misuse, self-harm). Culturally integrated variables such as connection to culture, land, and support systems were evaluated as potential protective factors against these negative outcomes. Regardless of the way polyvictimization was conceptualized, most of the participants in the study were polyvictims, experiencing victimization in two or more of the victimization domains (62.95%) or experiencing four or more of the 33 victimization types (52.37%). Polyvictims had significantly more negative mental health experiences, more post-traumatic stress (PTS) symptoms, higher suicidality, and participated in more negative coping mechanisms than non-polyvictims. Polyvictimization was also a significant predictor of all four negative mental health outcomes. However, most of the culturally integrated variables were not protective against these negative outcomes. Implications and directions for future research on polyvictimization that are grounded in Indigenous culture are discussed.

Factors affecting the downturn of traditional livestock husbandry in local communities of northwestern rangelands of Iran

Currently, a combination of natural and human factors has led to the lack of cost-effective production, resulting in the downturn of traditional animal husbandry (DTLH) in rural regions. This research aims to investigate the factors contributing to the DTLH in indigenous communities in northwestern Iran. The statistical population consisted of pastoralists residing in the villages of Namin-Ardabil, Iran. The research method employed was descriptive-analytical, and a questionnaire was used as the data collection tool. The sample size was determined by selecting approximately 5–10% of households in each village, preferably the household head. Friedman's test was utilized to prioritize the most significant factors influencing DTLH. The findings reveals that the most crucial economic criteria contributing to the DTLH were “the high cost of providing inputs and fodder required for livestock (mean rank = 11.12),” “more economic opportunities and access to well-paying employment opportunities in the city (mean rank = 8.99)”, and “low profit from livestock farming in the rangeland (mean rank = 10.60)”. Moreover, the most important social criteria were “uncertainty regarding the future well-being of children and the social and economic situation in the village (mean rank = 14.12)”, “motivation for academic and career development in urban areas (mean rank = 14.10)”, and “access to specialized and professional training opportunities in cities (mean rank = 13.80)”. Furthermore, the most crucial ecological criteria impacting the DTLH were “drought” (mean ran = 7.96)” and “non-implementation of range management plans and grazing permits” (mean rank = 6.07)”. In general, the results indicated that the ecological criteria had the highest impact on the DTLH, followed by social and economic criteria, with values of 41.1%, 34.6%, and 24.29%, respectively. Overall, understanding the challenges faced by traditional livestock husbandry and identifying the factors contributing to its decline is crucial for developing effective strategies to support and sustain this industry in rural areas.

The potential of indigenous religious ecologies for environmental conservation in contemporary Ghana: the Akan as a study case

ABSTRACT With ethnographic data from the Dormaa-Akan, this article examines the conservation features of Akan indigenous religious ecology and discusses how they have oriented indigenous Akan communities towards living by the resources of the nonhuman world while conserving it. Considering the degradation of the nonhuman world in contemporary Ghana, particularly the land and its resources, the article argues that irrespective of the modern secularity of contemporary Ghana, indigenous religious ecologies hold the potential for environmental conservation efforts, when properly integrated into secular environmental policies. The article also explored some potential ways in which indigenous religious ecologies can contribute to conservation efforts in Ghana.

Outcomes of Indigenous Australians undergoing isolated coronary artery bypass graft surgery at a single institution.

The 'gap' continues to exist between the Indigenous and non-Indigenous populations within Australia, with Indigenous Australians continuing to experience poorer health outcomes, and a reduced life expectancy of 10.6 years for males and 9.5 for females. Indigenous Australians are far more likely to suffer from ischaemic heart disease. We sought to investigate the outcomes of Indigenous Australians undergoing isolated coronary artery bypass graft surgery (CABG) at a single institution. A retrospective cohort study comparing Indigenous with non-Indigenous Australians from prospectively collected data were performed for all patients who underwent isolated CABG at a single centre between 2015 and 2018. The primary endpoint was 30-day mortality with secondary endpoints including deep sternal wound infection, new renal failure, length of stay, stroke and rate of readmission. A total of 905 patients were included in the study. The Indigenous cohort had 130 patients and the non-Indigenous cohort contained 775 patients. The baseline preoperative characteristics were significantly different between the two cohorts, with Indigenous patients younger (55.7 vs. 64.6 years), more likely to be female (33.1% vs. 16.4%) and to be dialysis-dependent (10% vs. 1.2%). The primary outcome was more likely in Indigenous Australians, with a 30-day mortality rate of 3.1% compared with 0.8%. There was a higher incidence of new renal failure (12.3% vs. 5.9%), red blood cell transfusion (30% vs. 20.8%). Indigenous patients undergoing CABG at our institution have significantly more co-morbidities as well as worse post-operative outcomes and strategies to address this are urgently required.

Healing country together: A seagrass restoration case study from Gathaagudu (Shark Bay)

Ecological restoration is a key part of the global solution to help repair damaged ecosystems and moderate climate change. However, there are enormous challenges to contemporary restoration. Solutions that integrate western science and traditional ecological knowledge offer great opportunities to overcome these challenges. Partnerships with Indigenous Ranger programs can assist with solutions to some of the age-old restoration challenges. Managing and caring for a living and dynamic Country is at the heart of wellbeing for all Indigenous Peoples. The act of participating in restoration activities On Country assists with connecting to Country, healing people and Country. We describe the development of a successful partnership between western science and Indigenous traditional knowledge via a collaborative Malgana Aboriginal Corporation Ranger program that included On Country workshop-based knowledge sharing in north-west Western Australia, with a focus on seagrass restoration. Field-based restoration workshops helped people reconnect with Country through two-way knowledge sharing. Additional benefits of the partnership included education and preservation of Malgana language, educating western scientists and general public about Malgana culture, and adapting and field trialling seagrass restoration methods for Gathaagudu. Restoration can be successfully implemented through partnerships that share western science and traditional ecological knowledge.

When the past meets the future: Latin American Indigenous futures, transitional justice and global energy governance

This article proposes a transitional energy justice framework to analyse a "green" transition and offers recommendations to transform the realities of the lives of Indigenous Peoples in Latin America. We share our perspectives as mestiza, Wapichan and Kichwa women through narratives. In the discussion, we compare previous research on environmental and energy justice to identify the ways in which global energy governance can implement fairer and more equitable projects in the future, such as respect for land tenure and more-than-human beings. Additionally, temporality and relationality act as tools for global energy governance institutions. Temporality in transitional energy justice has to do with healing historical violence across generations, whereas relationality means building respectful relationships with each involved Indigenous community. The article concludes by providing policy recommendations that emphasise strengthening local governance – deep engagement of state and non-state actors with each community – along with international policy-making to prevent energy-related negative externalities and legislation to facilitate Indigenous self-determination to build their futures.

PERANAN KELEMBAGAAN KELOMPOK USAHA PERHUTANAN SOSIAL HUTAN ADAT DI NEGERI HUTUMURI KECAMATAN LEITIMUR SELATAN KOTA AMBON

Customary Forest is one of the social forestry schemes in the framework of sustainable forest management by utilizing indigenous communities as the main actors in order to improve welfare, environmental balance and socio-cultural dynamics. Customary Forest is a forest located within the territory of the customary law community. This study aims to examine the role of the Social Forestry Business Group (SFBG) and customary institutions in the management of Customary Forests in Hutumuri village.. The research method used was descriptive qualitative, with data collected through interviews and field observations. Sampling is done by purposive sampling where sampling is based on previously known characteristics or properties of the population (Sugiyono, 2016). The results showed that SFBG has an important role in managing forest resources sustainably and improving the welfare of local communities. SFBG functions in social forestry business development, compliance with regulations, supervision, evaluation, and reporting. The SFBG organizational structure includes a chairperson, secretary, treasurer, planning, implementation, and supervision, each with specific roles. Customary institutions also play an important role in the planning and implementation of institutional improvement programs, such as the inauguration of soa heads and saniri negeri, the establishment of SFBG, and training on forest product processing. In addition, there is a role in the application for the determination of customary forests to the Minister of Environment and Forestry, the location of customary forests belongs to the state or Soa, and the marking of boundaries involves each Soa. In conclusion, the synergy between SFBG and customary institutions is crucial for the successful management of Hutan Adat in Negeri Hutumuri.

Customary Governance and State Legal System in Nepal

Indigenous governance systems are sui generis judicial, administrative, economic, and political systems for exercising authority and upholding the Indigenous governance system of Indigenous peoples. Those institutions help them to realize self-government, autonomy, and self-determination as enshrined in the United Nations Declaration on the Rights of Indigenous Peoples inter alia other legal instruments. In Nepal, the 2015 Constitution opened up avenues for the de jure acceptance of the Indigenous customary governance system at the local levels. De facto recognitions were in place for a long time at the local level despite national laws’ reticence and prejudice. This article looks into the convergent and divergent between customary governance and “nation-state” governing procedure and evaluates the long-term effects on self-rule, autonomy, and self-determination of Indigenous Peoples while interfacing with the contemporary state mechanisms. The indigenous worldview and inclusion/exclusion perspective is the theoretical/conceptual lenses for analyzing the phenomenon in this study. Talking circles, key informant interviews, focus group discussions observations, informal conversations, and participation in periodic assemblies of customary institutions were the strategies of data gathering. Despite the nonrecognition of federal laws, local governments in some parts of the country initiated recognizing customary governance. However, such initiatives, instead of allowing them to operate independently and guaranteeing self-determination, self-rule, and autonomy as the indigenous peoples’ movement demanded at the time, tended to subordinate and bring the customary governance system under the control and jurisdiction of the state law. That will be detrimental to the functioning of Indigenous political institutions in the long run.

The law and economics of indigenous and ethnic minorities: introduction

The law and economics of indigenous and ethnic minorities: introduction

Mexican indigenous schoolchildren’s healthy eating knowledge

ABSTRACT Nutrition education in school settings is effective in addressing poor nutrition. Mexican indigenous people are the most vulnerable population with the highest prevalence of malnutrition in the country. The objective was to analyze the healthy eating knowledge of indigenous schoolchildren in San Luis Potosi, Mexico. One hundred eighty-two schoolchildren participated and answered two questions about healthy eating. Answers were analyzed by content analysis; Pearson correlations and redundancy analysis were performed. Indigenous children have basic knowledge about healthy eating and receive food knowledge in school education. Healthy eating knowledge depends on school grade, developmental stage, and gender. The drawings of the first-grade group correspond to the pre-operational phase, showing a deficiency in cognitive development. Children do not relate healthy eating to the traditional foods of their community. We suggest creating food guides adapted to the local food culture that generates food appropriation and food identity in indigenous children.

Indigenous Slavery in the Circum-Caribbean: The Miskitu’s Slave Trade and Its Consequences

ABSTRACT This article details a trade in Indigenous slaves that was controlled by the Miskitu, a group indigenous to the Caribbean coast of Nicaragua and Honduras. During the eighteenth century, the Miskitu targeted other Indigenous communities from the Yucatan to Panama, capturing thousands of individuals whom they sold as slaves in the British Caribbean. This frustrated the Spanish government, who tried to stop these raids by advocating for increasingly harsh policies, including the extermination of the Miskitu. The British, on the other hand, ignored this slave trade until they were forced to confront it because of legal reasons (which happened three times from 1741 to the 1820s). The Miskitu’s slave trade uprooted, relocated, and forced enslavement upon an enormous number of Indigenous people across Central America. This article details the immense scope of Miskitu attacks, lends insight into the many Indigenous groups impacted by these raids, and explores how European powers were forced to react.

Decolonizing nursing for health equity: A scoping review

BackgroundThe recent push to “decolonize nursing” has become a critical movement to address institutional racism, but the term has circulated through nursing circles enough to risk becoming a buzzword. PurposeThis article clarifies “decolonizing nursing” by addressing the following questions: (a) How has “decolonizing nursing” been discussed in nursing research? (b) What specific projects have been implemented to decolonize nursing? (c) How has decolonizing nursing been related to health equity? MethodWe conducted a scoping review and searched CINAHL, PubMed, and PsycINFO databases. FindingsA total of N = 56 records were included. “Decolonization” has referred to a range of ideas related to challenging and resisting Western and European dominance and de-centering Whiteness. DiscussionNursing researchers should collaborate with Indigenous communities and people of color not only to diversify their syllabi, but also to determine ways to redistribute material resources and better understand colonialism's historical context and impact.

Genomic Reference Resource for African Cattle: Genome Sequences and High-Density Array Variants

The diversity in genome resources is fundamental to designing genomic strategies for local breed improvement and utilisation. These resources also support gene discovery and enhance our understanding of the mechanisms of resilience with applications beyond local breeds. Here, we report the genome sequences of 555 cattle (208 of which comprise new data) and high-density (HD) array genotyping of 1,082 samples (537 new samples) from indigenous African cattle populations. The new sequences have an average genome coverage of ~30X, three times higher than the average (~10X) of the over 300 sequences already in the public domain. Following variant quality checks, we identified approximately 32.3 million sequence variants and 661,943 HD autosomal variants mapped to the Bos taurus reference genome (ARS-UCD1.2). The new datasets were generated as part of the Centre for Tropical Livestock Genetics and Health (CTLGH) Genomic Reference Resource for African Cattle (GRRFAC) initiative, which aspires to facilitate the generation of this livestock resource and hopes for its utilisation for complete indigenous breed characterisation and sustainable global livestock improvement.

The United Nations Declaration on the Rights of Indigenous Peoples and Religion in Hawai'i

The United Nations Declaration on the Rights of Indigenous Peoples and Religion in Hawai'i

Identification and characterization of the causal agent of powdery mildew on native salmonberry and thimbleberry plants in British Columbia

Salmonberry (Rubus spectabilis) and thimbleberry (Rubus nutkanus) are important native berry plants for Indigenous communities and restoration sites in the coastal region of British Columbia (BC). Compared to cultivated berry plants, information on the diseases impacting native berry plant species is limited. In late August 2022, powdery mildew symptoms and signs were observed on field plots of salmonberry and thimbleberry plants at the Agassiz Research and Development Centre, BC. The disease symptoms progressed until the end of September. The morphology of conidiophores and conidia when examined under a compound and scanning electron microscope showed they matched with those of Podosphaera aphanis. DNA from diseased foliage was subjected to PCR amplification with primers representing the internal transcribed spacer (ITS) region of rDNA followed by sequencing. The corresponding sequences from both hosts showed >99% similarity to P. aphanis in GenBank and grouped with several accessions of P. aphanis following phylogenetic analysis. In artificially inoculated trials conducted in the greenhouse, powdery mildew symptoms developed within 3−4 weeks post-inoculation and P. aphanis isolates from salmonberry and thimbleberry were cross-pathogenic to each host. To our knowledge, this is the first study characterizing the powdery mildew pathogen infecting salmonberry and thimbleberry and demonstrating cross-pathogenicity to both hosts. The outcomes from this study provide insight into the biology of the powdery mildew pathogen infecting native Rubus spp.

The Medicine Wheel as a public health approach to lifestyle management interventions for indigenous populations in North America

The Medicine Wheel as a public health approach to lifestyle management interventions for indigenous populations in North America

Ethnic identity centrality across the adult lifespan: Aging, cohort, and period effects among majority and minority group members.

Ethnic identity is a major area of study across many disciplines including psychology, sociology, anthropology, and political science. Yet, little is known about changes in ethnic identity across the adult lifespan, and whether such changes are driven by normal aging processes (aging effects), unique societal influences linked with one's formative years (cohort effects), or social changes during a specific time frame (period effects). We address these key oversights by utilizing 13 annual waves of longitudinal panel data from a nationwide random sample of both ethnic majority (N = 49,660) and Indigenous ethnic minority (N = 8,325) group members in New Zealand to examine changes in ethnic identity centrality using cohort-sequential latent growth modeling. This approach helps to identify changes in mean levels of ethnic identity centrality over time and whether such changes are driven by aging, cohort, and/or period effects. Our data reveal that, among both ethnic majority and ethnic minority individuals, changes in ethnic identity centrality were informed by a combination of normative aging processes, societal circumstances that reflected the unique historical context in which people grew to maturity, and societal changes during the 13 annual assessments of our study. Collectively, these results demonstrate for the first time that ethnic identity centrality in adulthood is subject to lifelong changes. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Reviewing the science on 50years of conservation: Knowledge production biases and lessons for practice.

Drawing on 662 studies from 102 countries, we present a systematic review of published empirical studies about site-level biodiversity conservation initiated between 1970 and 2019. Within this sample, we find that knowledge production about the Global South is largely produced by researchers in the Global North, implying a neocolonial power dynamic. We also find evidence of bias in reported ecological outcomes linked to lack of independence in scientific studies, serving to uphold narratives about who should lead conservation. We explore relationships in the sample studies between conservation initiative types, the extent of Indigenous Peoples' and local communities' influence in governance, and reported social and ecological outcomes. Findings reveal positive ecological and social outcomes are strongly associated with higher levels of influence of Indigenous Peoples and local communities and their institutions, implying equity in conservation practice should be advanced not only for moral reasons, but because it can enhance conservation effectiveness.

Fostering Culture and Creative Industries and the Need for Indigenous Peoples’ Responsibility to Act in their Own Interests

Fostering Culture and Creative Industries and the Need for Indigenous Peoples’ Responsibility to Act in their Own Interests