Non-indigenous Communities Research Articles

Rights for nature or protecting people’s rights?: The operationalization of rights of nature in non-indigenous communities in the United States

As the Rights of Nature movement gains political traction globally, researchers must examine how this transnational movement to extend rights to nature or natural entities is being operationalized in place. Proponents of the rights of nature contend transferring rights to nature constitutes a paradigm shift in human-environment interactions and will lead to solutions directed at the root causes of environmental problems. Critics contend that these rights-based governance structures have the potential to do more harm than good for environmental protection depending on the cultural and legal frameworks within which rights of nature are enacted. In this paper, I examine how rights of nature have been operationalized in non-Indigenous communities in the United States through an analysis of rights of nature ordinances passed in these communities between 2006 and 2020. Drawing on theoretical engagements with rights I demonstrate how the reliance on universalizing human rights frameworks and anti-corporation rhetoric both distinguish these ordinances from the broader rights of nature movement and center the rights of people to have access to a clean environment rather than the intrinsic rights of nature. In conclusion, I explore alternatives to how rights of nature are currently operationalized in non-Indigenous communities in the United States and call for increased research on the implications and impacts of rights of nature ordinances to assess whether they achieve their stated goals.

Exploring indigenous adoptees’ stories of reconnection after adoption through the lens of the indigenous connectedness framework

The Indigenous Connectedness Framework (ICF) describes mechanisms that help or hinder Indigenous children’s development of family, community, environmental, intergenerational, and cultural/spiritual connectedness, or belonging, and healthy identity. It has been applied in considerations of child welfare system-involved youth and alumni and studies of Indigenous mental health, but not yet to Indigenous adoptees who may not have experienced child welfare involvement prior to adoption and are reconnecting to their origins as adults. Although various factors influence the extent of (re)connectedness, Indigenous adoptees’ reunification with biological family, community, land/place, ancestors, and culture is generally linked with increases in their senses of connectedness, or belonging, and Indigenous/Tribal identity. To gain initial insights into the suitability of the ICF to describe components of Indigenous adoptee (re)connectedness, this study used a Two-Eyed Seeing approach with Indigenous storytelling and narrative inquiry methodologies to explore experiences and perceptions of reunification with four Indigenous adults who experienced adoption by non-Indigenous families as children and were raised in non-Indigenous communities. Stories about reconnection with family, community, and land/place after adoption, as well as stories of perceived supports for, and challenges of, reunification were obtained during conversational interviews conducted via Zoom or phone and then mapped onto the ICF. Disconnectedness mechanisms, (re)connectedness mechanisms, and themes related to adoptees’ internal worlds and resilience, relational identity development, and contributions to intergenerational connectedness were revealed. Suggested pathways for social work to support (re)connectedness or belonging for Indigenous adoptees and implications for future research are provided.

COVID-19 and protection measures adopted in rural amazon communities during the first months of the pandemic.

Motivation for the study. To document the evolution of COVID-19 in rural Amazonian populations, which are still little known. Main findings. COVID-19 spread rapidly through rural communities, initially spreading to mestizo hamlets and later affecting indigenous communities. Rural mortality varied by region and ethnicity. Social distancing was difficult, and travel to receive government vouchers contributed to contagion. Implications. Identifying the factors that contributed to contagion and the barriers to the adoption of protective measures in rural Amazonian populations will help to face future pandemics. To analyze the evolution of COVID-19 in rural populations of Loreto and Ucayali in the early stage of the pandemic. A community-level longitudinal observational study was conducted and based on two rounds of telephone surveys with local authorities of more than 400 indigenous and non-indigenous rural communities in Loreto and Ucayali, in July and August 2020. We collected information on cases and deaths by COVID-19 in their communities, protective measures adopted and if state assistance was received in the early stage of the pandemic. Descriptive statistics allowed us to evaluate the evolution of the pandemic after the initial outbreak and compare the trends of the two regions, as well as between indigenous and non-indigenous populations. In July 2020, COVID-19 had reached 91.5% of the communities, although deaths from COVID-19 were reported in 13.0% of the communities, with rural mortality being higher in Ucayali (0.111%) than in Loreto (0.047%) and in non-indigenous communities. By August, prevalence decreased from 44.0% to 32.0% of communities, but became more frequent in indigenous communities, and those in Ucayali. Traveling to the city to receive state bonuses and difficulties maintaining social distancing contributed to the spread. Our findings show the evolution of COVID-19 in rural communities and point to important areas of attention in future public policies, for the adoption of protective measures and reconsidering strategies for the distribution of assistance in the face of future pandemics. Motivation for the study. To document the evolution of COVID-19 in rural Amazonian populations, which are still little known. Main findings. COVID-19 spread rapidly through rural communities, initially spreading to mestizo hamlets and later affecting indigenous communities. Rural mortality varied by region and ethnicity. Social distancing was difficult, and travel to receive government vouchers contributed to contagion. Implications. Identifying the factors that contributed to contagion and the barriers to the adoption of protective measures in rural Amazonian populations will help to face future pandemics.

A GIS methodology for mapping regional and community vitality for Canada using the CanEcumene 3.0 Geodatabase with census data

Many ecosystem-based management (EBM) and related applications require integrating geospatial information about socio-economic conditions of human populated areas within a study area. However, integrating socio-economic data in such a way that it can be related to ecological data is challenging due to issues associated with spatial representation between socio-economic and ecological data frameworks. In Canada, this problem is particularly acute given its large geographic size, diversity of environments and highly irregular population distribution. Although several indices have been developed for Canada related to well-being and vulnerability, their suitability for EBM-related applications is limited. This article presents a GIS-based methodology for mapping regional and community vitality index (RVI/CVI) for Canada using standard Census data integrated with the CanEcumene 3.0 Geospatial Database (GDB). The method uses percentile ranks of five sub-indicators of vitality covering population growth, age structure, education, employment and economic wealth. Results reveal a number of notable patterns and trends in socio-economic conditions across the country and across different types of communities and regions. Most notable are decreasing CVI values from economic core regions to rural and remote communities; decreasing scores from high population centres to lower populated areas and lower scores for Indigenous communities when compared with non-Indigenous communities. A series of maps show variation in RVI/CVI values for specific locations with changes over time.

Development of the Indigenous Health Toolkit

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

Seroprevalence of the Hepatitis E Virus in Indigenous and Non-Indigenous Communities from the Brazilian Amazon Basin.

Hepatitis E virus (HEV) infection is a common cause of acute viral hepatitis in tropical regions. In Brazil, HEV G3 is the only genotype detected to date. Reports on HEV prevalence are heterogeneous. We aimed to compare the prevalence of anti-HEV among three populations living in the Brazilian Amazon basin. Two cross-sectional studies were conducted in urban, rural, and Yanomami indigenous areas. Plasma samples from 428 indigenous and 383 non-indigenous subjects were tested for anti-HEV IgG using enzyme-linked immunosorbent assays. The overall prevalence of anti-HEV was 6.8% (95%CI: 5.25-8.72), with 2.8% (12/428) found in the Yanomami areas, 3% (3/101) in an urban area, and 14.2% (40/282) in a rural area. Multivariate logistic analysis indicated that patients aged 31-45 years or ≥46 years are more likely to present anti-HEV positivity, with a respective aOR of 2.76 (95%CI: 1.09-7.5) and 4.27 (95%CI: 1.58-12.35). Furthermore, residence in a rural area (aOR: 7.67; 95%CI: 2.50-33.67) represents a relevant risk factor for HEV infection. Additional studies detecting HEV RNA in fecal samples from both humans and potential animal reservoirs are necessary to comprehensively identify risk factors associated with HEV exposure.

Acting on the TRC Calls to Action through education

In this article, the authors share insights from a project focused on building connections between Indigenous and non-Indigenous peoples, communities, and schools. As an Indigenous and non-Indigenous educator team, we suggest that there are various entry points into the work of reconciliation and share our Approaches to Reconciliation model along with several other resources we have found foundational in this work. We conclude by asking the reader to consider which entry point they will begin with.

Pride and Community Connection for Indigenous 2SLGBTQ+ Youth: the Intersectionality of Identity for Indigenous Adolescents in the United States

Two-Spirit and lesbian, gay, bisexual, transgender, queer, and gender-diverse (2SLGBTQ+) adolescents and young adults (AYA) in Indigenous communities face disparate physical and mental health outcomes in the absence of connection to culture and Indigenous identity. There are limited data on the unique needs and strengths of this population. This work aimed to highlight the barriers and needs of 2SLGBTQ+ AYA and the link between cultural connection, pride, and resilience and positive health outcomes for these adolescents. This analysis of 15–25-year-old participants is derived from a mixed-methods study, which assessed the barriers to seeking and accessing care for 2SLGBTQ+ individuals. Survey and short-answer responses were collected through REDCap, and an analysis was performed using SAS 9.4 (quantitative) and ATLAS.ti (qualitative short answer). Responses demonstrate high levels of pride and connectedness among 2SLGBTQ+ AYA and that affirming healthcare is critical in supporting positive outcomes. Results also suggest a need for increased education regarding Indigenous worldviews, health, barriers to care, and historical contexts besides gender diversity. In conclusion, results indicate that pride and connection are inherent in 2SLGBTQ+ AYA communities, which can serve as protective factors to improve health outcomes. Using this knowledge, providers can support youth clinically as well as through policy and advocacy action. Family, community, and health provider support allow for identity formation and expression. Findings can also be applied to gender-diverse AYA in non-Indigenous communities.

Biographical continuation: recovery of stroke survivors and their family caregivers in Taiwan.

To explore the experiences pertaining to long-term care services from the perspectives of dyads of stroke survivors and their family caregivers in indigenous and non-indigenous communities. Stroke occurrence is a life-changing event associated with quality of life for stroke survivors and their families, especially those who provide primary support. Indigenous people are more likely to experience a stroke at a younger age and have a higher likelihood of hospitalisation and death due to health disparities. Few studies have investigated family dyads or indigenous populations to understand their experiences of coping with changed body-self and to contextualise their reintegration into communities post-stroke. Ethnographic fieldwork over nine months in 2018-2019 with indigenous, urban-based, and non-indigenous populations, resulting in 48 observations and 24 interviews with 12 dyads in three geo-administrative communities. The post-stroke recovery trajectory is illuminated, delineating the dyads' life transitions from biographical disruption to biographical continuation. The trajectory is shaped by seven states involving four mindsets and three status passages. The four mindsets are sense of loss and worry, sense of interdependence, sense of independence, and wellbeing state. The status passages identified in this study are acceptance, alteration, and identification. A community-based and family-centred long-term care system, aligning with medical healthcare and community resources, underpinned each dyad's biographical continuation by: (1) providing rehabilitation that afforded time and space for recovery adaptation; (2) acknowledging the individuality of family caregivers and helping to alleviate their multitasking; and (3) reintegrating stroke survivors into their communities. Key to determining the quality of recovery for the indigenous participants was their reintegration into their native community and regaining of identity. Therefore, integrating post-stroke care into various care contexts and incorporating indigenous-specific needs into policymaking can support dyads in adapting to their communities.

Exploring foraging preference of local fish species towards non-indigenous fouling communities near marinas: Insights from Remote Video Foraging System (RVFS) trials

Non-indigenous species (NIS) spread from marinas to natural environments is influenced by niche availability, habitat suitability, and local biotic resistance. This study explores the effect of indigenous fish feeding behaviour on NIS proliferation using fouling communities, pre-grown on settlement plates, as two distinct, representative models: one from NIS-rich marinas and the other from areas outside marinas with fewer NIS. These plates were mounted on a Remote Video Foraging System (RVFS) near three marinas on Madeira Island. After 24-h, NIS abundance was reduced by 3.5 %. Canthigaster capistrata's preference for marinas plates suggests potential biotic resistance. However, Sparisoma cretense showed equal biting frequencies for both plate types. The cryptogenic ascidian Trididemnum cereum was the preferred target for the fish. Our study introduces a global framework using RVFS for in-situ experiments, replicable across divers contexts (e.g., feeding behaviour, biotic resistance), which can be complemented by metabarcoding and isotopic analysis to confirm consumption patterns.

Population-based birth cohort study on diabetes in pregnancy and infant hospitalisations in Cree, other First Nations and non-Indigenous communities in Quebec

ObjectivesDiabetes in pregnancy, whether pre-gestational (chronic) or gestational (de novo hyperglycaemia), increases the risk of adverse birth outcomes. It is unclear whether gestational diabetes increases the risk of postnatal morbidity...

The experiences of non-indigenous ethnic minority psychotherapists residing and practicing in Aotearoa New Zealand

The bicultural nation that is Aotearoa New Zealand is now a multi-ethnic society, home to many non-indigenous ethnic minority communities. This study explored the perceptions and experiences of four self-identifying non-indigenous ethnic minority psychotherapists living in this country. Specifically, it answers the question: “What are the predominant themes that can be identified in the accounts of non-Māori ethnic minority psychotherapists, residing and practicing within the bicultural context of Aotearoa New Zealand?” Semi-structured interviews with participants explored their lived everyday experiences in both personal and professional spheres. Data were analysed using thematic analysis and yielded three themes: (1) “Acculturation to mainstream” captures the personal challenges participants encountered as immigrants in relocating and adapting to mainstream Aotearoa New Zealand culture; (2) “Encountering Indigenous culture” describes participants’ experiences of coming into contact with indigenous Māori culture, and ensuing perceptions and understandings; (3) “Relating to biculturalism” describes how the participants understand and make meaning of biculturalism in Aotearoa New Zealand. Understanding these participants’ experiences can help non-indigenous ethnic minority psychotherapists become better informed and politically aware, and may empower them to negotiate a more meaningful position in a bicultural nation.

Looking to the Future

This article explores the concept of Indigenous Data Sovereignty (IDS) in Canada, examining its barriers, resources, implementation, and policy implications. While not an exhaustive list of all IDS-related policies, the article focuses on key definitions, successful implementations, support programs and resources, and outdated policies that hinder IDS and Indigenous governance practices. Through a First Nations lens, the paper highlights the importance of Indigenous People's control over data and knowledge about their communities and lands. It discusses the challenges of implementing IDS within non-Indigenous organizations and communities, including financial constraints and the influence of colonial policies. The article also addresses the impact of IDS on Indigenous self-determination, emphasizing the need for government and educational institutions to support IDS practices. Additionally, it explores the First Nations' principles of Ownership, Control, Access, and Possession (OCAP) as an example of successful IDS implementations. The paper acknowledges the role of data sovereignty in reconciliation frameworks and highlights resources such as the International Work Group for Indigenous Affairs (IWGIA) and the Global Indigenous Data Alliance (GIDA) that advocate for IDS and Indigenous self-governance. The conclusion emphasizes the ongoing need for support, collaboration, and the mobilization of UNDRIP and TRC frameworks to ensure the success of IDS and the amendment of colonial policies.

Nehiyawak (Cree) women’s strategies for aging well: community-based participatory research in Maskwacîs, Alberta, Canada, by the Sohkitehew (Strong Heart) group

BackgroundThe Sohkitehew (Strong Heart) Research Group, which included an Elders Advisory Committee of seven Nehiyawak (Cree) women, set out to bring Maskwacîs community members together to understand Nehiyawak women’s experiences of “aging well”. The goals of this research were to generate information honouring Indigenous ways of knowing, and gather strengths-based knowledge about aging well, to help Maskwacîs, women maintain wellness as they age.MethodsWe facilitated qualitative Sharing Circles in three different settings in Maskwacîs. Discussions were prompted using the four aspects of the self, guided by Medicine Wheel teachings: Physical, Mental, Emotional, Spiritual. Detailed notes were recorded on flip charts during the discussions of each Sharing Circle. Data were analysed using descriptive content analysis to identify practical strategies for aging well.ResultsThirty-six community members attended one or more Sharing Circle. Strategies included: Physical—keeping active to remain well; Mental—learning new skills to nourish your mind; Emotional—laughing, crying, and being happy; Spiritual—practicing Nehiyawak traditional ways. Participants commented that balancing these four aspects of the self is necessary to achieve wellness. Following the analysis of the Sharing Circle comments, three community feedback sessions were held to discuss the results in the wider community. These strategies were formatted into a draft booklet which incorporated Cree language, and archive photographs of Maskwacîs women and families.ConclusionsThe Nehiyawak Sharing Circles identified practical strategies that help women to remain well as they age. This positive approach to aging could be adopted in other Indigenous and non-Indigenous communities.

Recreating the future-Indigenous research paradigms in health professional education research.

Health and self-determination are recognised as universal human rights. Health professional education research and practice hold the capacity to prioritise values, worldviews and agendas that envisage sustainable and equitable futures for the entire community served. This paper explores the need for the co-location of Indigenous research paradigms in health professional education research and teaching. Indigenous communities have a long history of science, research and sustainable living and are holders of ways of knowing, being and doing that can shape actions and priorities in health research that value equity and sustainability. Knowledge construction in health professional education research does not occur in isolation nor is it value neutral. A continued dominance of the biomedical approach to health creates a system of innovation that is unbalanced and unable to deliver health outcomes demanded by contemporary society. As power and hierarchies are embedded in health professional education research and praxis, transformative action is required to bring forth marginalised voices in research processes. Critical reflexivity regarding the ontological, epistemological, axiological and methodological positioning of researchers is an important step towards creating and sustaining research structures that effectively value and co-locate different perspectives in knowledge production and translation. Working towards more equitable and sustainable futures for Indigenous and non-Indigenous communities requires health care systems to be informed and guided by different knowledge paradigms. This can work to avoid the ongoing reproduction of inefficient biomedical structures and purposefully disrupt the status quo of health inequities. Realising this requires the effective co-location of Indigenous research paradigms and ways of working into health professional education research that centre relationality, wholism, interconnectedness and self-determination. This calls for a raising of the critical consciousness of health professional education research academies.

“We want action now”: Indigenous Spirituality, Prison Activism, and Social Movement Mobilization

In mid-March 1983, two Indigenous men began a spiritual fast at Kent prison near Agassiz, British Columbia, protesting the prison’s unwillingness to provide access to significant spiritual items. Soon, other outside communities including legal teams, Indigenous women’s organizations, prison justice advocates, feminists, and anarchists got involved as well. Using the Kent incident in 1983 as a launch point, this article considers how and why Indigenous spirituality became such a significant factor in shaping prison activism in these years. We suggest that Indigenous spirituality had the power to draw together and focus a wide range of political activism rooted in both Indigenous and non-Indigenous communities. What happened at Kent was a continuation of social movement activism that stretched back to the 1960s. Understanding those connections not only explains why the events took place at Kent as they did, but also helps to bring into focus a wider cast of characters who were involved in furthering activism around Indigenous spirituality.

Experiences and insights on Bridging Knowledge Systems between Indigenous and non-Indigenous partners: Learnings from the Laurentian Great Lakes

Willingness to engage in equitable and ethical relationships with Indigenous partners is becoming more commonplace within public and academic spheres around the globe. However, insufficient training and attention is being given to produce better outcomes for Indigenous partners. This article is a curation of insights and experiences shared during the virtual talking circle held during the “Bridging Knowledge Systems between Indigenous and non-Indigenous communities” session at the 2021 Annual Conference of the International Association for Great Lakes Research. Through dialogues and exchanges within this circle, we identified core themes, actionable recommendations, and questions worth considering for those wishing to bridge knowledge systems and engage in co-learning processes involving Indigenous and non-Indigenous partners. We describe herein what appreciating Indigenous knowledge systems, understanding colonial histories and realities, respecting the histories and identities of Indigenous communities, building and valuing good relationships, and committing to mutual benefit look like through the eyes of circle participants and authors of this paper. We see, through the consideration of examples from throughout the Great Lakes and beyond, positive signs of change as well as areas in need of much improvement in how relationships with Indigenous partners are being conceptualised and realised and recognize that much work lies ahead before the complete implementation of the calls and recommendations made by the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), the Truth and Reconciliation Commission of Canada (TRC), and the National Inquiry into Missing and Murdered Indigenous Women and Girls (MMIWG) are no longer aspirational, but reality.

Sharing across the space: Introduction to a special issue on bridging Indigenous and non-Indigenous knowledge systems

This special issue contains 16 articles inspired from a session at the 2021 64th International Association for Great Lakes Research Annual Meeting entitled: “Bridging Knowledge Systems between Indigenous and non-Indigenous communities.” Four common themes associated with bridging knowledge systems emerged from the collection of articles herein. First, wise practices should form the foundation of ethical, responsive, and productive collaborations. Second, inclusive, and accessible practices can improve our ability to bridge knowledge systems. Third, celebrating and embracing diverse languages and cultures enriches our connection to and understanding of the world around us; languages and cultures are a critical aspect of ontology and expression of knowledge that cut across all articles contained in this issue. Fourth, constructs, such as Etuaptmumk or Two-Eyed Seeing, can help build mutual and equitable relationships drawing on strengths of both Indigenous and non-Indigenous knowledge bases. Lessons in applying knowledge-bridging constructs are contained throughout the collection of articles. Indigenous knowledges are a rich source of experiential learning that can no longer be ignored. Creating ethical spaces for co-production of knowledge, co-learning, and joint stewardship is critical to our future and our ability to uphold Indigenous rights today. Throughout this issue, many elements of guidance are offered as ways to begin building the relationships required to bridge knowledge systems in a good way. We intend this collection to further relationship-building and ultimately trust-building among Indigenous and non-Indigenous Peoples and communities.

Reconciliation Through Co-Learning: A Dietetic Intern’s Journey With the Two-Eyed Seeing Program

The Two-Eyed Seeing Program is a Mount Saint Vincent University-based program that partners with Indigenous and non-Indigenous communities and programs to promote, decolonize, and indigenize science, technology, engineering, and mathematics (STEM) through summer camps for Indigenous youth. In the summer of 2022, Megan Churchill, a settler, was the dietetic intern with the Two-Eyed Seeing Program. The commentary shares her experiences throughout the dietetic internship placement, including meeting with Elder Dr. Albert Marshall. Throughout Megan’s dietetic internship placement, she noticed that Indigenous Knowledge and values are rarely incorporated into university STEM education; therefore, this commentary advocates for Indigenous studies and knowledge to be made mandatory in university settings.

Traditional Knowledge of Stingless Bees (Hymenoptera: Apidae: Meliponini) in the Peruvian Amazon

This paper describes the traditional knowledge on the management of stingless bee colonies and the use of honey by Indigenous and non-Indigenous communities of the department of Loreto, in the Peruvian Amazon. Semi-structured interviews and collection of voucher bees were carried out from June to August 2016 and from November to December 2017. The informants were selected through intentional non-probabilistic sampling (snowball sampling). During the study, 21 communities were visited, of which some of the community members in thirteen communities kept stingless bees. A total of 17 species of stingless bees are reported as used in the communities for either rearing or harvesting of honey from the forest with Melipona eburnea being the most common species. The way communities classify, manage, and use bees depends on how they perceive these insects, informed by knowledge processed and incorporated from other communities. In these communities, they use honey and pollen, with honey being the main product. Fourteen health conditions are treated with honey, with the most treated conditions being related to respiratory ailments, fertility, and reproduction. The study provides a basis for incorporating stingless bees into conservation and sustainable production policies.