Building International Indigenous People’s Partnerships for Community-Driven Health Initiatives

In this article we present an international Indigenous people’s partnership project co-led by two Indigenous communities, Musqueam (Coast Salish, Canada) and Totoras (Quichua, Ecuador), as a community-driven health initiative. The Musqueam-Totoras partnership includes Indigenous organizations, universities, international agencies, government, and nongovernmental organizations to address Indigenous health concerns in both communities. Our collaborative approach provides a framework to (a) increase the development expertise of Indigenous people internationally, (b) increase skills among all participants, and (c) facilitate Indigenous knowledge mobilization and translation to promote cultural continuity. This international Indigenous people’s partnership between north and south reflects the diversity and commonalities of Indigenous knowledge, contributes to cultural revitalization, and minimizes the impact of assimilation, technology, and globalization. Indigenous people’s partnerships contribute to self-determination, which is a prerequisite to the building and maintenance of healthy communities and the promotion of social justice. The exchange of Indigenous knowledge upholds Indigenous values of respect, reciprocity, relevance, and responsibility. Given the history of colonization and the negligence of governments in the exercising of these values with respect to Indigenous communities, this contemporary exchange among Indigenous people in the Americas serves to reclaim these values and practices. International cooperation empowering Indigenous people and other marginalized groups has become fundamental for their advancement and participation in globalized economies. An international Indigenous people’s partnership provides opportunities for sharing cultural, historical, social, environmental, and economic factors impacting Indigenous health. These partnerships also create beneficial learning experiences in community-based participatory research and community-driven health initiatives, provide culturally sensitive research ethics frameworks, increase capacity building, and address basic human needs identified by participating communities.     

The Biodiversity Discourse: Categorisation of Indigenous People in a Mexican Bio-prospecting Case

Indigenous knowledge is often portrayed as static and traditional, while indigenous people are considered victims of exploitation. In the name of development and empowerment NGOs as well as scientists may run the risk of representing indigenous communities that fit their definition of the “correct” way to be indigenous. However, for indigenous people knowledge is not necessarily a static condition in a binary position to science or the ‘modern’ world. Rather, it is a dynamic condition that draws from experience and adapts to a changing environment. The perspective advanced in this paper is that all forms of knowledge, including indigenous knowledge(s), are situated and hybrid. Our argument draws from research carried out in Chiapas, Mexico, regarding the ICBG-Maya bio-prospecting project that was initiated in the 1990s and later terminated due to accusations of bio-piracy.     

Indigenous Cultural and Natural Resources Management and Mobility in Arnhem Land,Northern Australia

Many programmes formally engage Australian Indigenous people in land and sea management to provide environmental services. There are also many Indigenous people who ‘look after country’ without rewards or payment because of cultural obligations. We investigated how Indigenous peoples’ mobility in and around two communities (Maningrida and Ngukurr) is affected by their formal or informal engagement in cultural and natural resource management (CNRM). Understanding factors that influence peoples’ mobility is important if essential services are to be provided to communities efficiently. We found that those providing formal CNRM were significantly less likely to stay away from settlements than those ‘looking after their country’ without payment or reward. Paying Indigenous people to engage with markets for CNRM through carbon farming or payments for environmental services (PES) schemes may alter traditional activities and reduce mobility, particularly movements away from communities that extend the time spent overnight on country. This could have both environmental and social consequences that could be managed through greater opportunities for people to engage in formal CNRM while living away from communities and greater recognition of the centrality of culture to all Indigenous CNRM, formal or otherwise.     

Indigenous Research: A Commitment to Walking the Talk. The Gudaga Study—an Australian Case Study

Increasingly, the role of health research in improving the discrepancies in health outcomes between Indigenous and non-Indigenous populations in developed countries is being recognised. Along with this comes the recognition that health research must be conducted in a manner that is culturally appropriate and ethically sound. Two key documents have been produced in Australia, known as The Road Map and The Guidelines, to provide theoretical and philosophical direction to the ethics of Indigenous health research. These documents identify research themes considered critical to improving the health of the nation’s Indigenous peoples. They also provide values that, from an Indigenous perspective, are foundational to an ethical research process. This paper examines these research themes and values within the context of a current longitudinal birth cohort study of Indigenous infants and children in south-west Sydney: the Gudaga Study. Considerable time and effort have been invested in being true to the values stated in these documents: reciprocity; respect; equality; responsibility; survival and protection; and spirit and integrity. We have learnt that it is vital to be true to these values when conducting Indigenous health research—to quite literally “walk the talk”.     

Pangnirtung Inuit and the Greenland Shark: Co-producing Knowledge of a Little Discussed Species

When faced with a species that is seldom encountered or discussed, can local or indigenous people piece together their accumulated experience to make inferences about the ecology of that species? In this paper the Greenland shark acts as a model to study how the Inuit of southern Baffin Island are able to produce ecological knowledge. We examine experiential information, reflections, variations in knowledge, and sense-making related to the Greenland Shark, and present a knowledge co-production process based on heuristic reasoning. The process of knowledge co-production has similarities to fuzzy logic, and highlights the adaptability and versatility of indigenous knowledge systems to generate new understandings about the species and its role in the Arctic marine environment. Interactions between the Inuit and researchers can provide a forum to facilitate knowledge co-production, and can be used as a strategy to engage the Indigenous and traditional peoples in resource management and conservation.     

Human genome diversity: Ethics and practice in Australia

Researchers who propose projects about the human past frequently fail to distinguish between scientific value and the impact of both the proposal and the possible outcome for participant groups. It is only in recent years, and still in relatively few cases, that Aboriginal Australians have been directly involved in projects about themselves. The legacy of previous research experiences is a lingering distrust of ‘white’ researchers who visit communities briefly, take material/information, publish papers, and are rarely seen again. This distrust is understandable but in turn becomes a barrier which many well-intentioned researchers are unable or unwilling to overcome. The expectations of the scientific community, particularly in the field of molecular biology, simply do not make allowances in terms of time or funding to build a trusting relationship between the researchers and the researched. Sensitivity to indigenous rights and expectations with regard to scientific research brings obligations to scientific investigators with which few are well prepared to deal. The direct involvement of indigenous people in research about themselves is essential to the development of trusting working relationships likely to result in valuable outcomes for all participants and increased opportunities for ongoing research. Well negotiated, co-operative research can provide information of value to both scientific investigators and local participants, but adequate and ongoing consultation, as well as the return of results to the communities in an accurate and appropriate form must be part of research strategy. For example, information about mitochondrial DNA studies may assist Indigenous Australian people, whose families were dispersed during colonisation by Europeans, to trace links with the past, find ‘stolen children’ and by association with other anthropological, linguistic and archaeological data, repossess some remnants of traditional knowledge, but researchers must ensure that participants have a realistic understanding of the limitations of the research.     

Health ethics and Indigenous ethnocide

In colonial societies such as Canada the implications of colonialism and ethnocide (or cultural genocide) for ethical decision‐making are ill‐understood yet have profound implications in health ethics and other spheres. They combine to shape racism in health care in ways, sometimes obvious, more often subtle, that are inadequately understood and often wholly unnoticed. Along with overt experiences of interpersonal racism, Indigenous people with health care needs are confronted by systemic racism in the shaping of institutional structures, hospital policies and in resource allocation decisions. Above all, racism is a function of state law – of the unilateral imposition of the settler society law on Indigenous communities. Indeed, the laws, including health laws, are social determinants of the ill‐health of Indigenous peoples. This article describes the problem of Indigenous ethnocide and explores its ethical implications. It thereby problematizes the role of law in health ethics.     

Remobilizing <Emphasis Type="Italic">netukulimk</Emphasis>: indigenous cultural and spiritual connections with resource stewardship and fisheries management in Atlantic Canada

Recent global initiatives such as the United Nations Declaration on the Rights of Indigenous Peoples have brought the issues facing and needs of Indigenous peoples to the forefront of international attention. While underscoring respect for traditional practices, these initiatives have yet to appreciate fully the extent to which Indigenous peoples’ practices engage ways of being, living and believing that encompass a holistic understanding of the relations between humans and all facets of their ecosystems. The Mi’kmaw, a nation of Indigenous peoples in Atlantic Canada, work to recapture and express ancient holistic understandings through their contemporary natural resource management aspirations and practices. In this paper we review key colonial events that have impacted Indigenous relations with settlers and resulted in historical marginalization of the Mi’kmaw from fishery policy and management processes. We provide an overview and discussion of recent developments wherein the Mi’kmaw are working to revitalize the place of netukulimk, a concept that embraces cultural and spiritual connections with resource stewardship, in the exercise of treaty-based rights, particularly within self-governing fisheries management initiatives. We conclude with the core attributes of Two-Eyed Seeing, a methodological framework for collaborative, decolonizing research practices and Indigenous knowledge mobilization strategies. The Mi’kmaw experiences provide insights regarding the challenges and requirements for achieving respect for Indigenous traditional practices and point a way forward for more effective and inclusive stewardship of natural aquatic resources into the future.     

Whakapapa – A Foundation for Genetic Research?

Whakapapa is the foundation of traditional Māori social structure and it perpetuates a value base that locates people through their relationships to the physical and spiritual worlds. As part of a new envirogenomics research programme, researchers at the Institute of Environmental Science and Research (ESR) are developing a study with an iwi (tribe) to identify combinations of genetic and environmental factors that may contribute to current health status. A major objective of this study is to utilise whakapapa (genealogical information) to explore patterns of genetic variation unique to the iwi and to correlate these with potential disease or ill health. Genetic testing and screening raises numerous ethical issues, particularly when indigenous peoples are the subjects. This paper will outline ESR’s strategy for addressing indigenous concerns about genetic testing and how whakapapa forms an integral part of the envirogenomics research programme.     

Consequences of colonialism: A microbial perspective to contemporary Indigenous health

Nearly all Indigenous populations today suffer from worse health than their non‐Indigenous counterparts, and despite interventions against known factors, this health “gap” has not improved. The human microbiome—the beneficial, diverse microbial communities that live on and within the human body—is a crucial component in developing and maintaining normal physiological health. Disrupting this ecosystem has repercussions for microbial functionality, and thus, human health. In this article, we propose that modern‐day Indigenous population health may suffer from disrupted microbial ecosystems as a consequence of historical colonialism. Colonialism may have interrupted the established relationships between the environment, traditional lifeways, and microbiomes, altering the Indigenous microbiome with detrimental health consequences.     

The role of traditional knowledge and access to genetic resources in biodiversity conservation in Southeast Asia

The article examines international treaties linking trade and environment, their governance models and implementation in the context of Southeast Asia. Particular attention is being paid to the role of intellectual property concepts, customary law and traditional knowledge as incentives for biodiversity conservation and to difficulties in defining the subject matter and communities of knowledge holders. Indonesia’s regulation of traditional knowledge and access to biodiversity is discussed as example. The article concludes that national development goals and interests in royalty collection frequently dominate the discussion and that key concepts are still insufficiently defined to avoid overlaps and conflicts. Genuine local support for the conservationist aims of the models will depend on whether a benefit flow to communities can be ensured and their original role to act as incentives can be realised. International collaboration is important to avoid disputes concerning biodiversity related knowledge held across borders.     

Understanding Yurok traditional ecological knowledge and wildlife management

Indigenous communities have often been marginalized in the sciences through research approaches that are not inclusive of their cultures and histories. The term traditional ecological knowledge (TEK) has entered the discourse in wildlife management and conservation; however, there can be challenges in cross-cultural communication and conceptualizations of TEK when working between Western and Indigenous paradigms. Indigenous research methodologies (IRM) is an area of scholarship intended to build ethically and culturally appropriate ways to conduct research with Indigenous communities. I implemented 7 tenets of IRM in research to explore the conceptualization of TEK and wildlife management with the Yurok Tribe of California, USA. After conducting semi-structured interviews with 20 Yurok community members from 2011 to 2013, I conducted emergent analysis and present 5 themes from the interviews related to phases of time, the conceptualization of Yurok TEK, and views on wildlife management through the Yurok cultural lens. This research may be helpful to wildlife biologists, students, academics, and others who are interested in IRM and culturally sensitive wildlife research with Indigenous communities. By bridging concepts from Indigenous studies, wildlife management, and human dimensions of wildlife, this work may serve as a nascent trajectory that creates more inclusive space for Indigenous peoples and worldviews in The Wildlife Society and other scientific disciplines.     

Market Incorporation, Agricultural Change, and Sustainability Among the Machiguenga Indians of the Peruvian Amazon

By marshaling empirical data from five Machiguenga communities studied over 20 years, this paper disputes two common assumptions about the behavior of indigenous peoples in the face of increasing commercialization. First, many Amazonian researchers suggest that the social and ecological deterioration confronting native populations results from externally-imposed political, legal and market structures that compel local groups to pursue short-term, unstable economic strategies. Second, these structural explanations are combined with the increasing recognition that indigenous peoples possess a substantial agroecological knowledge to suggest that, if indigenous people receive control of adequate land and resources, they will implement their traditional knowledge in conservative resource management practices. In contrast to these assumptions, this analysis shows that the Machiguenga are not compelled by external forces (such as land tenure, migration policies or economic trends), but instead are active enthusiastic participants seeking to engage the market in order to acquire western goods. Further, despite highly adaptive traditional subsistence patterns and a vast agroecological knowledge, households and communities facing increasing degrees of market integration are progressively altering their traditional cropping strategies, planting practices, labor allocation and land use patterns toward a greater emphasis on commodity crop production and domesticated animal breeding. This increasing concentration on income generating activities subverts the environmentally-friendly nature of traditional productive practices and creates a socially, economically, and ecologically unsustainable system.     

Blundering Intruders: Extraneous Impacts on Two Indigenous Food Systems

Indigenous communities commonly face a major impediment in their ongoing efforts to participate effectively in the stewardship and sustainable management of their traditional lands, waters and resources. Externally driven projects and policies can overwhelm communities' abilities to respond, severely impact in their resource base, and significantly eclipse traditional knowledge, practices and values. Such projects and policies can be devastating to small, Indigenous communities struggling to maintain their culture and economic independence in a changing world. While many examples of external impacts on small-scale resource use could be drawn upon for these communities, we illustrate this situation by examining the impact of fisheries management regimes on Indigenous coastal communities in British Columbia, Canada and Aotearoa New Zealand. We characterize the problem and identify key stressors involved. Within the context of Indigenous rights and Indigenous peoples' knowledge, perspectives and experience, we highlight the need to recognize this type of constraint on Indigenous Peoples' resource use and effective participation in resource management.     

Collaborative research and intellectual property rights

Scientists find themselves working more and more with indigenous, traditional and local communities in all aspects of their collections and investigations. Indigenous knowledge has become increasingly important in research while at the same time local communities have become increasingly politicized in the use, misappropriation, and commercialisation of their knowledge and biogenetic resources. It is becoming more and more difficult for even the most well-intentioned scientists to stride into indigenous areas and collect plants, animals, folk tales, and photos without having first to convince local leaders that the scholarly efforts will somehow benefit the communities — that the benefits of research results will directly and indirectly lead to strengthening the traditional society. In many parts of the world, indigenous peoples only allow Collaborative Research in which the scientific priorities and agendas are controlled by the communities, or Community Controlled Research in which the communities actually contract scientists to carry out the group's research plan. Control over data has become one of the key battle cries for the indigenous movement, that is now demanding Intellectual Property Rights over information obtained through research and just compensation for economic benefits that eventually may accrue. This paper deals with some of the ethical and practical issues that frame this rapidly evolving debate.     

Philippine Alliance of Fisherfolk: Ecohealth Practitioners for Livelihood and Food Security

Pamana Ka Sa Pilipinas (Pamana) is a grassroots fisherfolk alliance of Philippine Marine Protected Areas with more than 6,000 individual fisherfolk and their 30,000 family members. Access to food, education, and health services for Philippine fisherfolk families is directly dependant upon the fish harvest and related health of the marine environment. Pamana represents a unique “ecohealth” strategy, linking the health of coastal people and that of their surrounding marine ecosystem. Pamana’s activities are viewed by both their membership and barangay (village) health workers as a contribution to nutritional and community health. The alliance has developed an approach to the empowerment of fisherfolk that has led to improvement in health, food security, and nutritional status of their communities. The development of Pamana provides a model for building capacity in other fishing- and resource-based cultures, through engagement and empowerment. In less developed countries, grassroots initiatives, such as Pamana, may be the only solution for sustainable fisheries contributions to food security, given the challenges of fisherfolk poverty, environmental degradation, and limited finances.     

Indigenous ecological knowledge and natural resource management in the cultural landscape of China’s Hani Terraces

Indigenous ecological knowledge (IEK) can contribute to the management of local ecosystems and landscapes. Cultural landscapes are produced by and reflect the long-term interactions between humans and nature in indigenous societies. Yunnan Province, located in southwestern China, is the homeland of many ethnic groups, and is also a refuge for numerous species of wild plants and animals. Indigenous people in Yunnan, who have rich ecological knowledge, play an important role in the conservation of local biodiversity and the region’s unique terraced agricultural landscapes. We used the Hani people and their outstanding cultural landscape of rice terraces in Yuanyang County of Yunnan Province as a case study to describe their worldview and discuss their formation of IEK; their roles in the preservation of rice landraces and in pest regulation; their management of water, forest, and soil resources; and the vertical landscape pattern and resource-circulation system that has evolved in the areas managed by the Hani. We also discuss the challenges and threats facing the Hani, their IEK, and their cultural landscape, as well as discuss the potential for integration of the Hani’s IEK with modern conservation efforts.     

Reconciliation and Australian Indigenous Health in the 1990s: A Failure of Public Policy

In 1991, the Australian Commonwealth Parliament unanimously passed the Council for Aboriginal Reconciliation Act 1991. This Act implemented a 10-year process that aimed to reconcile Indigenous and non-Indigenous people by the end of 2000. One of the highest priorities of the reconciliation process was to address Indigenous socio-economic disadvantage, including health, education and housing. However, despite this prioritising, both the Keating Government (1991–1996) and the Howard Government (1996–2000) failed to substantially improve socio-economic outcomes for Indigenous people over the reconciliation decade. In this paper, I examine one of the most prominent socio-economic areas, that of Indigenous health. First, I discuss the appalling levels of Indigenous health throughout the reconciliation decade by analysing a number of health indicators, including life expectancy, infant mortality rate, standard mortality ratios, hospital rates and health Infrastructure. This analysis reveals significant and often worsening disadvantage in these health indicators. Second, I analyse a number of policies and programs concerning Indigenous socio-economic disadvantage that were developed by Commonwealth Governments in the 1990s. I argue that these policies and programs largely failed to address Indigenous socio-economic disadvantage. I also discuss alternative policies and programs that could reduce the significant levels of socio-economic disadvantage suffered by Indigenous people.