ABSTRACT This study examines the traditional cultural elements in Sam Ukala’s works, with specific focus on Akpakaland and The Slave Wife as a way resisting western aesthetics and asserting African indigenous cultural aesthetics in dramaturgy, To achieve this, the study hinges on ‘Indigenous peoples’ paradigm theory’ which is concerned with the deconstruction of the consequences of colonialism among the indigenous people and the need for them to uphold the indigenous cultural values. This study employs qualitative content analysis of Ukala’s plays, supported by secondary literature. The findings reveal that since the inception of colonialism and African countries gaining Independence African creative artists and scholars have been making efforts to preserve, promote and propagate their own African indigenous Arts and culture to create distinct identity in the African dramaturgy. The study contributes to exiting knowledge by showing how Sam Ukala’s traditional dramaturgical characteristics contribute to the growth, maintenance, and dissemination of African culture in accordance with the continent’s cultural rebirth. This study therefore recommends the need for African scholars to integrate African traditional elements into scholarship and evolve traditionally viable cultural theories as shown by Sam Ukala that would be driven towards the development and expansion of drama in Africa.

Indigenous peoples advocate for environmental and social justice in distinctive ways that may also benefit the conservation and restoration of biodiversity. We consider the ways that Māori self-determination movements have acted as a catalyst for increased environmental restoration across Aotearoa New Zealand (AoNZ). We examine contemporary understandings of cultural stewardship before examining protest movements, environmental legislation and funding for Māori-led environmental projects between 1974 and 2024. Our findings reveal that social and environmental justice are closely linked to ideas of place-based identity for Māori communities. Moreover, our research shows that support for Māori-led restoration was reflected in funding mechanisms across Aotearoa. Physical restoration of nature has oftentimes developed as a consequence of restoration of cultural knowledge, practice and rights of Māori communities to self-determination. This is clear through our analysis of both protest and environmental legislation alongside understandings of kaitiakitanga. Critically, supporting Indigenous communities to meet their responsibilities to culture, people and nature to mitigate the harms of colonization requires effort from state institutions and a shift in consciousness by wider society. The outcomes of these combined efforts for social and environmental justice can support the sustainability and conservation of nature and people. This article is part of the theme issue 'The biosphere in the Anthropocene'.

Introduction Urbanization often correlates with reduced diversity in human gut microbiota, with notable variations observed between the gut microbiota among the Indigenous communities in rural villages and urban citizens residing in modern settings. Although research has been conducted on the gut microbiota of healthy adults in Malaysia, there has been no study characterising the gut microbiota of Sarawak’s Indigenous communities to date. This study aims to fill this gap by examining the gut microbiota profile of the Sarawak Indigenous groups (specifically Orang Ulu subethnic groups Kayan and Kenyah), comparing them with semi-urbanized Selangor Indigenous communities from Peninsular Malaysia (represented by Proto Malay subtribe Temuan) and Urban communities from Kuala Lumpur. Methods We conducted a cross-sectional study and collected stool samples from 86 Indigenous participants from Sarawak and compared them with published data from 45 Malaysian Indigenous participants from Selangor and 18 Urban citizens living in Kuala Lumpur City. DNA was extracted from the stool samples, and subsequently, the V4 hypervariable region of the 16S rRNA gene was sequenced. The raw sequence data were analyzed using the Quantitative Insights into Microbial Ecology 2 (QIIME2) bioinformatics platform. Results and Discussion Analysis revealed that the Sarawak Indigenous community exhibited the highest gut microbial diversity, followed by the Peninsular Indigenous and Urban groups. The Prevotella / Bacteroides (P/B) ratio revealed that the Sarawak Indigenous community showed the highest presence of Prevotella at 88.3%, while Kuala Lumpur Urban residents had a predominantly Bacteroides composition at 61%. The Selangor Indigenous community also exhibited a Prevotella -dominant profile at 75.5%. VANISH microbes ( Prevotella , Faecalibacterium , and Succinivibrio ) were identified as dominant genera in the Sarawak Indigenous gut microbiota, contrasting with the BIoSSUM microbe ( Bacteroidaceae ) found in the Kuala Lumpur cohort. Conclusion This study sheds light on the distinct gut microbiota composition of Sarawak’s Indigenous community, which has not been previously explored. It highlights the impact of urbanization on gut microbiota composition during lifestyle transitions.

Ticks are important vectors of human and animal disease, and outdoor workers are at elevated risk of tickborne diseases (TBDs). This risk is particularly relevant for Indigenous herd workers managing bison (colloquial: buffalo), which are culturally, spiritually, and economically significant. To address this gap, the InterTribal Buffalo Council and Central States Center for Agricultural Safety and Health partnered with Tick Tag Go (University of Nebraska–Lincoln) to provide education on tick identification, prevention, and TBDs at the 2024 Bison Worker Safety & Herd Health Roundtable. Thirty-four participants, including herd managers, workers, and tribal leaders, engaged in the session, with 27 completing a post-presentation survey. The presentation was well received: 96.3% reported gaining new knowledge, 70.4% indicated they were more likely to implement preventive practices, and 74.1% found the material relevant to their needs. Nearly half (44.4%) expressed interest in additional community-based programming. To our knowledge, this is the first report assessing perceptions of ticks and TBDs among Indigenous agricultural workers. Findings highlight both knowledge gaps and receptiveness to education, underscoring the importance of culturally tailored outreach to reduce TBD risk in Indigenous communities.

Violence against women is an ongoing and pervasive public health issue. In North America, the rates of intimate partner violence (IPV), sexual violence (SV), and gender-based violence (GBV) increase for those living in rural, remote and Northern (RRN) areas. These individuals face distinct challenges in accessing services; however, to date, no reviews have systematically summarized the scope of evidence on this topic. As a result, there is a need for more research that explores the lived and living experiences of IPV and SV among individuals marginalized by gender in RRN areas. The research team conducted a scoping review following the framework outlined by Levac and colleagues to determine the existing evidence on the lived experience of SV and IPV among those marginalized by gender in RRN areas in the US and Canada. The databases Embase, PubMed (including Medline), APA PsycInfo, Web of Science, CINAHL, SocINDEX, ProQuest Dissertation and Theses Global, and LGBTQ+ Source were searched. The search was conducted by a librarian. Following removal of duplicates 2329 records were screened for title and abstract eligibility. A total of 316 records were retrieved for full-text screening, and 33 records are included in this scoping review. This included 26 records focused on IPV, five on GBV, and two on SV. Overall, the scoping review determined a paucity of research on SV in RRN areas of North America. Most records in RRN areas focus on IPV. There was discrepancy in the terminology used within manuscripts, and some did not include a definition of the concept being written about. It is important for all authors writing about IPV, GV, and SV to provide definitions to assist readers in analyzing the results. Additionally, the recruitment of participants from most research projects within this scoping review centered on services that provide care for those impacted by SV and IPV, which limits recruitment to those who have already sought out assistance. More research needs to be done to engage those who have not sought help, but who have experienced SV. Lastly, rates of IPV, SV, and GBV among Indigenous populations in Canada are higher than in all other populations, yet there was a gap in the literature reviewed regarding the experiences of individuals from this population in RRN areas. By increasing the voice of victims/survivors in this area, there is potential to advocate for more services, as well as reduce stigma in these areas. Something must be done to decrease the rates of IPV and SV in RRN areas, and further research and knowledge development could be vital in advancing prevention efforts.

Genetic testing for specific alleles is often recommended based on an individual's ancestry. However, the frequency of pathogenic and pharmacogenomic alleles across different Hispanic groups has not been well characterized, and existing guidelines often fail to recognize the geographic and ancestral diversity within these populations. Here analyzing data from 6,011 individuals from the nationwide Mexican Biobank, we show that Mexican individuals have striking regional differences in biomedically relevant allele frequencies, shaped both by their overall admixture proportions, but also by the local Indigenous ancestral groups contributing to their genome (for example, Nahua in central Mexico, Zapotec in the South or Maya in the Yucatan peninsula). We found ancestry-specific patterns with clinical implications that could not have been detected without a local ancestry-informed approach, including variants affecting fentanyl (rs2242480) and statin (rs4149056) metabolism, examples particularly relevant to the epidemiology of Hispanic populations. This analysis framework could inform genetic testing guidelines across the Americas. We are making available the results for 42,769 biomedically relevant genotyped variants through MexVar, a user-friendly platform designed to improve access to genomic data for the scientific community and support genetic analyses for populations of Mexican descent worldwide.

ABSTRACT This article discusses the revitalization of sasien, a traditional ecological knowledge system of the Biak people for the sustainable management and conservation of marine resources. Sasien is a temporary ban on the use of certain marine areas, established through customary mechanisms and reinforced by spiritual elements and communal ownership structures. This system has proven effective in conserving marine habitats such as coral reefs and economically valuable biota such as sea cucumbers and lola. This approach is not only ecological but also strengthens the cultural identity and sovereignty of indigenous communities’ living spaces. This study uses participatory ethnography in Biak Numfor and emphasizes the importance of integrating local wisdom and modern technology in community-based marine management. Sasien revitalization is recommended as an alternative conservation strategy to technocratic approaches that tend to ignore local values and social structures.

Flood is a global phenomenon that is said to have environmental impacts and also affects people across the globe, especially those near coastal areas. For some communities, they live very close to or on water bodies and have their means of livelihood tied to the flood-prone landscapes. In Nigeria, this is a common occurrence across various ethnic groups, and some Nupe communities whose settlements and means of livelihood are situated near the River Niger in central Nigeria showcase this example for this study. Therefore, this paper ethnographically investigates the coping strategies of Nupe communities, which experience floods annually and yet are able to maintain their settlements and livelihood for over 200 years. Through direct engagement with the local community from interviews, the research adopts this method for Traditional Ecological Knowledge (TEK), which is the knowledge and practice of a particular culture and the relationship between its people and their environment that is passed down through generations. Furthermore, the findings from this study highlight an adaptive behaviour of the indigenous people in their landscape transactions as well as their vernacular architecture that constitutes an important non-movable asset. It also established that the community did not perceive the prevalent seasonal floods as a source of disaster. But viewed these floods as a source of economic fortune due to their direct relationship with providing fishing opportunities. It also brings to light the basis of TEK that minimises the effect of flood on their properties, with the coping strategies of cultural landscape to natural disasters being site and culture specific. Most importantly, some of the traditional ecological knowledge systems are adaptable in similar flood-prone communities.

Abstract Introduction Global interest in, and funding for, ecosystem restoration is growing in the face of ongoing ecosystem degradation. The role and inclusion of Indigenous Peoples and local communities (IP&LCs) have not been given sufficient attention in ecosystem restoration. Objective The objective of this research is to apply the lessons from the experience of protected and conserved areas (PCAs) in order to better consider the role of IP&LCs in ecosystem restoration. Methods To do this, I develop a framework along three stages that apply to both PCAs and restoration: (1) site identification and planning; (2) management/implementation; and (3) impacts/outcomes. Questions were identified along each stage and used to guide eight in‐depth expert interviews (including with four Indigenous Peoples), the analysis of six case studies and a literature review. Results Along each of the three main phases of the restoration process I find several lessons from PCAs of relevance. Phase I – Site selection: Carry out inclusive processes for identification of restoration sites; Guarantee full FPIC; Share data transparently; Give voice to IP&LCs; Facilitate consultation processes; Prioritize tenure security; Use locally developed maps; Acknowledge divergent worldviews; Adapt western ideas to Indigenous knowledge and practice in restoration. Phase II – Implementation: Develop collaborative restoration plans; Ensure fair remuneration; Include Indigenous knowledge in implementation; Include IP&LCs in governance mechanisms; Recognize the role of IP&LCs in ongoing monitoring. Phase III – Outcomes: Ensure restoration responds to the needs of IP&LCs; Ensure governance and management mechanisms enable favorable outcomes for IP&LCs; Ensure benefits of restoration reach IP&LCs; Attend to within‐community variation (e.g., gender, ethnicity, religion, age sometimes), which can distort benefits distribution; Include IP&LC values in measures of restoration impact. Conclusions Current and future restoration project would benefit from learning lessons from protected and conserved areas to ensure that IP&LCs are included at all stages of the restoration process. Three fundamental issues emerge: 1. Recognition that different worldviews guide IP&LCs and western approaches to restoration practice; 2. the need for innovative tools to combine knowledge systems at all stages of the restoration cycle; 3. the need for more comprehensive and culturally relevant measures of restoration.

This article presents my deliberations on the challenges of issues of trusting and discomfort in decolonizing research, and in particular where non-Indigenous researchers work in partnership with Indigenous scholars and/or Indigenous communities. It draws on the epistemological and methodological decolonizing process of The Tipuna Project as a significant and thoughtful means of conducting decolonizing research that has transformative, reparative intent and protective practice at its core. The piece speaks to debates about decolonizing research and Indigenous methodologies that have gained a foothold of attention in the academy.

ABSTRACT This research note explores the changing place of Mahua (Madhuca latifolia) in the livelihoods of Gond and Dhurwa Adivasis (Indigenous communities) in Bastar, Chhattisgarh. Drawing on fieldwork across three villages and literature from Central India, it uses the Sustainable Rural Livelihoods Framework to examine how ecological, social, human, financial, and physical capitals shape household engagement with Mahua. The findings show that declining yields, volatile pricing, poor storage infrastructure, and uneven state initiatives are pushing households towards more effort-intensive strategies such as sale by bypassing local traders, liquor production, and broader income diversification. The study argues that sustaining Mahua-based livelihoods requires stronger collective action through decentralised governance under the Forest Rights Act of 2006, enhancing women’s roles in capacity and decision-making, fair and transparent value chains, and locally rooted ecological and market research.

This study examines the lived realities of Indigenous Peoples Mandatory Representatives (IPMRs) in Sarangani Province and analyzes the capacity gaps that limit their full participation in governance and advocacy. Anchored on Pitkin’s (1967) Theory of Representation, Morgan’s (1998) Capacity-Building Framework, and the Good Governance model of Kaufmann, Kraay, and Mastruzzi (2010), the research explores how IPMRs perform their mandated roles, the challenges they encounter within local governance structures, and the institutional support systems required to strengthen their representational functions. The study employed a descriptive qualitative research design and gathered data through key informant interviews, focus group discussions, and document analysis involving municipal and provincial IPMRs, local officials, Indigenous leaders, and relevant stakeholders. Findings reveal that while IPMRs possess strong cultural legitimacy and community support, their governance participation remains constrained by limited training opportunities, weak institutional backing, political interference, and inadequate access to resources. These barriers affect their ability to influence policy, implement Indigenous programs, and integrate community priorities into local development planning. However, IPMRs also demonstrate resilience through culturally grounded strategies such as consensus-building, unity through customary laws, and partnership-based advocacy. The study concludes that strengthening Indigenous representation requires institutionalized capacity-building, sustainable resource support, improved legal and policy literacy, and reforms that ensure consistent recognition of IPMR mandates across LGUs. This study aligns with SDG 16 by supporting inclusive and accountable governance, SDG 10 by addressing structural inequalities in political participation, and SDG 11 by strengthening culturally responsive local development processes. By promoting empowered Indigenous participation and stronger governance mechanisms, the research contributes to institutional and community sustainability through more inclusive policy-making and culturally grounded development planning.

BackgroundChildhood anaemia is a major global health issue, disproportionately affecting indigenous communities like the Orang Asli in Peninsular Malaysia. Despite its high prevalence, it remains under-researched and overshadowed by other public health priorities.ObjectivesThis study aims to quantify the burden of anaemia and identify its determinants among these vulnerable children.MethodsA cross-sectional study was conducted in four rural districts in Peninsular Malaysia, involving 503 Orang Asli children aged ≤ 5 years. The children were purposively sampled from the mobile clinics. Anthropometry was measured and anaemia was assessed using point-of-care photometry. Data on sociodemographic, childcare practices, home environment, and food insecurity were collected via structured interviews with parents or caregivers. Multivariate logistic regression was used to determine the factors associated with anaemia.ResultsThe prevalence of anaemia was 86.1% (95% CI: 82.8, 89.0); with 19.5% (95% CI: 16.1, 23.2) classified as mild, 52.1% (95% CI:47.6, 56.5) moderate, and 14.5% (95% CI: 11.6, 17.9) severe. Factors associated with anaemia were early initiation of complimentary feeding (aOR: 2.7, 95% CI: 1.0, 7.0) and recent fever or upper respiratory infections (aOR: 2.6, 95% CI: 1.3, 5.3). Geographic variations were observed, with children from Jerantut (aOR: 0.2, 95% CI: 0.1, 0.4) and Lipis (aOR: 0.3, 95% CI: 0.1, 0.9) showing lower odds of anaemia.ConclusionsAnaemia prevalence among Orang Asli children is alarmingly high. Targeted interventions should improve feeding practice and enhance health management. Identifying district-specific lower risk characteristics can guide broader strategies to tackle childhood anaemia among the indigenous Orang Asli children.

Religion plays a central role in shaping governance, legal authority, and moral legitimacy across Southeast Asia. While commonly framed as a source of ethical guidance and social cohesion, religion also functions as a system of moral governance that structures public policy, regulates social behavior, and delineates the boundaries of legitimate citizenship. Focusing on the Philippines, Indonesia, Malaysia, Thailand, Myanmar, Vietnam, and Brunei, this study examines religion not merely as belief or identity but as an institutionalized framework through which power, discipline, and exclusion are enacted. Drawing on comparative policy analysis, legal review, and synthesis of secondary qualitative evidence, the analysis demonstrates how religious doctrines are translated into law, enforcement practices, and administrative governance across Christian, Islamic, and Buddhist contexts. The findings show that religious moral frameworks are deeply embedded in state institutions governing family law, gender relations, sexuality, religious freedom, and citizenship. While these frameworks contribute to political legitimacy and social order, they simultaneously generate systematic exclusions affecting women, religious minorities, sexual minorities, indigenous communities, and stateless populations. Moral regulation—often justified as the preservation of cultural authenticity or religious values—renders access to rights and legal protection conditional on conformity to dominant norms, producing governance fragility in which human rights protections are uneven and vulnerable to political mobilization. This study concludes that sustainable human rights protection in Southeast Asia requires recognizing religion as a core component of governance and addressing moral governance as a structural determinant of rights outcomes in plural societies.

This article analyzes the performance of the Indigenous Health Care Subsystem within the context of the COVID-19 pandemic, considering its role in guaranteeing the right to health for Indigenous peoples in Brazil. The study aimed to evaluate the provision of health services and actions developed by the subsystem during the health emergency. The research adopted an integrative review method, guided by PRISMA 2020, conducted across four databases between April and June 2025, resulting in the inclusion of four studies. The results indicate challenges such as precarious sanitation, overload of support units, and interruption of the longitudinality of care, while highlighting the importance of community strategies and the central role of Indigenous Health Agents. It is concluded that SasiSUS demonstrated strategic relevance in responding to the pandemic, but needs to overcome structural and operational limits to ensure effective comprehensive and intercultural care.

Kalilang is a traditional practice among the Mëranaws performed for various occasions and purposes. It is commonly featured in social gatherings and cultural presentations by groups such as Kalimulan, Sining sa Pananad'm, and IPAG, showcasing the traditions of the Mëranaws and other Indigenous peoples in the Philippines. Beyond public entertainment, kalilang holds deep cultural significance. It is not only a physical instrument, but also the rhythm and music it produces that are believed to summon unseen creatures called tonong. According to the Mëranaw belief, when the kalilang sounds, the tonong perform actions in harmony with the rhythm, responding to the circumstances encountered. This spiritual aspect is little known among modern kalilang players. This qualitative-descriptive study used John Schumann's Acculturation theory to understand Kalilang's evolution. Data were gathered from 60 informants, including 30 key informants (traditional singers, kalilang players, and elders aged 50 to 109) and 30 respondents, using purposive and snowball interviews. Both primary and secondary sources informed the research. Kalilang traditionally plays a significant role in events like weddings, Sultanate enthronements, healing rituals, and agricultural prayers for good harvests. Historically, kalilang was a valued heirloom owned by royal families, symbolizing honor and power. However, its socio-cultural value and trade significance have declined due to a preference for modern instruments and conflicts with Islamic practices. Consequently, many Mëranaws have discontinued playing kalilang.

In rural Indigenous communities in the Peruvian Amazon, access to quality care is difficult, home births are frequent, and neonatal mortality remains high. Peru has a large cadre of Community health workers (CHW), yet their potential is not harnessed. A recent outcome evaluation of a community-based intervention showed improvements in essential newborn care (ENC) for home births and small increases in facility births. To explain these findings, elucidate the pathways of change, and derive policy recommendations, we conducted a mixed-methods process evaluation. Implementation strength, mechanisms of change, and influence of contextual factors were assessed using data collected from women, CHW, traditional birth attendants (TBA), supervisors, and community members. We calculated programme coverage and intervention exposure and explored experiences, perceptions, and birth stories through interviews, focus group discussions, and participant observation using content analysis. Triangulated findings were narratively synthesized and contrasted to hypothesized intervention mechanisms. The programme achieved high coverage of well-trained CHW and TBA supported by intensive supervision. Multiple pathways of change were identified: Trained TBA as main providers of home-based birth care implementing ENC; CHW home visits sensitizing women through educational videos and provision of delivery kits, albeit with less reach and counselling than expected; and supervisor-led, women-only educational meetings. Some CHW proactively facilitated access to facility care, while promotion alone to increase demand appeared insufficient. Pathways of change identified support a causal link between the intervention and observed behaviour changes in the outcome evaluation. Our findings demonstrate the potential of community-based approaches involving CHW and TBA which should be given greater importance in national health policy. To improve impact and sustainability of the Peruvian CHW programme, we provide several context-specific recommendations.

Built for defense and later modernized for commerce and tourism, the Alaska Highway was considered an engineering marvel of the twentieth century. This research documents unintended consequences of the construction of this ambitious military project. The highway functioned not only as a conduit for transportation but also as an avenue for flagrant human rights abuses. During the construction phase, racially segregated African American service regiments were poorly equipped and sheltered in canvas tents during severe weather conditions. Indigenous communities in the project’s path were subjected to abrupt social and environmental upheavals. Communicable diseases decimated defenseless villages. Once the completed highway was opened to the public, religious missionaries built one school and expanded another along its route. These institutions sought to assimilate Indigenous minorities into Canadian society and served as havens for the systemic human rights abuses that were inflicted on defenseless children. After the schools closed, the highway provided convenient access to the Indigenous communities for Child Care Services in the Yukon and British Columbia to “scoop” Indigenous children to protect them from perceived neglect. Most never returned to their home villages. Far from being a marvel, to many, the Alaska Highway is another Highway of Tears.

The challenges and opportunities of digital transformation in rural and indigenous areas are different from those in urban areas, as are the contexts themselves. This research analyzes the implementation of digital public service reforms in the indigenous communities of Towani Tolotang, Soraja Kulo Dalam, and To Batu Sandobatu, located in Sidenreng Rappang, Indonesia. To accomplish this, a multi-method approach involving document research, fieldwork, interviews, and participant observations was used. The analysis was guided by the concepts of integration pathways, barriers, enabling factors, and impacts, focusing on empowerment, participation, and sustainability. The findings indicate that integration pathways were culturally mediated. In the case of Towani Tolotang, customary elders legitimized reforms, as in Soraja Kulo Dalam, in which youth reform as digital champions. In To Batu Sandobatu, rituals and partnerships with NGOs grant acceptance. Infrastructural gaps, insufficient digital literacy, and distrust are properties of barriers, while inter-generational mediation, customary authority, and government-civil society collaboration constitute the opportunity. The impacts of these dynamics, however, went beyond efficiency by also enabling broader participation, long-term sustainment, and empowerment of digital initiatives. This finding enriches the literature on digital governance in developing countries by providing evidence of the necessity of hybrid governance models to secure inclusion and legitimacy. From a practical standpoint, this means that policymakers should combine infrastructural investment with trust-building, participation enhancement, and culturally respectful strategies. From a theoretical standpoint, this research adds to the discussion of hybrid governance and sustainable digital transformation by conceptualizing empowerment, participation, and sustainability as interconnected outcomes.

Exposure to one's ancestral language fosters specific perspectives on the ecosystems that have sustained the speakers of that language. Ethnobotany highlights the ways in which groups understand their environment and their place within it. This article considers the Tunica-Biloxi Tribe of Louisiana, who have been reclaiming and revitalizing one of their community's ancestral languages for over a decade. Concurrently, a group of tribal members and collaborators has been steadily developing a bilingual Tunica 1 -English ethnobotany guidebook for the past five years. This guidebook complements ecosystem restoration efforts currently underway on the tribe's reservation, including projects promoting the management and harvest of resources according to Traditional Ecological Knowledge (TEK). This knowledge reflects familiarity with a range of habitats including river bottoms, prairies, foothills, and the Gulf Coastal Plain. Furthermore, it displays legacies of ongoing contact with other Indigenous groups along with European colonizers. Political pressure, land encroachment, and language shift have undermined a core basis for Tunica-Biloxi ethnobotanical practice. As a result, our knowledge is fragmented. In this article, we showcase the ethnobotany working group's methodology, which asserts historical uses of plant resources while encouraging the creativity necessary to fill gaps left in the documentary record. Recognizing the synergies between language revitalization and ethnobotany—and leveraging them in theory and practice—provides a powerful tool for negotiating and navigating borderlands in order to imagine more vibrant futures.