Change,Resistance, Accommodation and Engagement in Indigenous Contexts: A Comparative (Canada–Australia) Perspective

In Australia as in Canada, Indigenous contemporary realities can be approached as locally constituted responses to colonial history and to state policies and agendas. This paper compares the ways two Indigenous groups, former hunters and gatherers, have, since their ‘forced’ settlement, reproduced and transformed their identities and their worlds. The comparison is based on two selected topics: the politics of identity and identification; and local responses to the policies of self-determination/self-management. Considering both Indigenous kin-based socialities and their ontological differences provides clues to a better understanding of Indigenous people's complex practices of resistance and accommodation to, and engagement with, state agendas and the values of modernity and settler society. The two Indigenous groups selected are the Kukatja, an Aboriginal group in Australia's Western Desert, and the Atikamekw, an Indian Nation of north-central Quebec.     

Hospital Utilisation in Indigenous and Non-Indigenous Infants under 12 Months of Age in Western Australia,Prospective Population Based Data Linkage Study

BackgroundIndigenous infants (infants aged under 12 months) have the highest hospital admission and emergency department presentation risks in Australia. However, there have been no recent reports comparing hospital utilisation between Indigenous and non-Indigenous infants.MethodsOur primary objective was to use a large prospective population-based linked dataset to assess the risk of all-cause hospital admission and emergency department presentation in Indigenous compared to non-Indigenous infants in Western Australia (WA). Secondary objectives were to assess the effect of socio-economic status (Index of Relative Socio-Economic Disadvantage [IRSD]) on hospital utilisation and to understand the causes of hospital utilisation.FindingsThere were 3,382 (5.4%) Indigenous and 59,583 (94.6%) non-Indigenous live births in WA from 1 January 2010 to 31 December 2011. Indigenous infants had a greater risk of hospital admission (adjusted odds ratio [aOR] 1.90, 95% confidence interval [95% CI] 1.77–2.04, p = <0.001) and emergency department presentation (aOR 2.15, 95% CI 1.98–2.33, p = <0.001) compared to non-Indigenous infants. Fifty nine percent (59.0%) of admissions in Indigenous children were classified as preventable compared to 31.2% of admissions in non-Indigenous infants (aOR 2.12, 95% CI 1.88–2.39). The risk of hospital admission in the most disadvantaged (IRSD 1) infants in the total cohort (35.7%) was similar to the risk in the least disadvantaged (IRSD 5) infants (30.6%) (aOR 1.04, 95% CI 0.96–1.13, p = 0.356).InterpretationWA Indigenous infants have much higher hospital utilisation than non Indigenous infants. WA health services should prioritise Indigenous infants regardless of their socio economic status or where they live.     

Quantifying the changes in survival inequality for Indigenous people diagnosed with cancer in Queensland,Australia

The survival inequality faced by Indigenous Australians after a cancer diagnosis is well documented; what is less understood is whether this inequality has changed over time and what this means in terms of the impact a cancer diagnosis has on Indigenous people. Survival information for all patients identified as either Indigenous (n = 3168) or non-Indigenous (n = 211,615) and diagnosed in Queensland between 1997 and 2012 were obtained from the Queensland Cancer Registry, with mortality followed up to 31st December, 2013. Flexible parametric survival models were used to quantify changes in the cause-specific survival inequalities and the number of lives that might be saved if these inequalities were removed. Among Indigenous cancer patients, the 5-year cause-specific survival (adjusted by age, sex and broad cancer type) increased from 52.9% in 1997–2006 to 58.6% in 2007–2012, while it improved from 61.0% to 64.9% among non-Indigenous patients. This meant that the adjusted 5-year comparative survival ratio (Indigenous: non-Indigenous) increased from 0.87 [0.83–0.88] to 0.89 [0.87–0.93], with similar improvements in the 1-year comparative survival. Using a simulated cohort corresponding to the number and age-distribution of Indigenous people diagnosed with cancer in Queensland each year (n = 300), based on the 1997–2006 cohort mortality rates, 35 of the 170 deaths due to cancer (21%) expected within five years of diagnosis were due to the Indigenous: non-Indigenous survival inequality. This percentage was similar when applying 2007–2012 cohort mortality rates (19%; 27 out of 140 deaths). Indigenous people diagnosed with cancer still face a poorer survival outlook than their non-Indigenous counterparts, particularly in the first year after diagnosis. The improving survival outcomes among both Indigenous and non-Indigenous cancer patients, and the decreasing absolute impact of the Indigenous survival disadvantage, should provide increased motivation to continue and enhance current strategies to further reduce the impact of the survival inequalities faced by Indigenous people diagnosed with cancer.     

Caring for Country,a Form of Bureaucratic Participation. Conservation,Development, and Neoliberalism in Indigenous Australia

‘Conservation-as-development’ policies are increasingly implemented for and by Indigenous peoples across the world. In particular, such policies have been introduced and adopted in many Indigenous communities of northern Australia since the 1990s. In this context, the transnational model of community-based natural (and cultural) resource management has produced the ‘ranger system’: a multi-actor, multi-rationale, and multi-level system articulated around job opportunities in the domain of ‘caring for country’. In this paper, I explore how the ranger system reflects and extends a process of neoliberal bureaucratisation into Indigenous communities, and to what extent this process can be described as a form of ‘bureaucratic participation’. I argue that the notion of ‘bureaucratic participation’ contributes to the investigation of existing entanglements between rationales of empowerment and neoliberal principles in Australia and beyond. My analysis is based on the ethnography of the daily work of the Indigenous rangers operating from a remote community in Arnhem Land in 2009 and 2010. I examine the complex relationships between local practices and bureaucratic requirements imposed by the Australian state at the core of the Indigenous ranger jobs.     

Composition of the Aboriginal harvest of fisheries resources in coastal New South Wales,Australia

A key aspect of equitable management of the world’s fishery resources is the provision of traditional fishing access for Indigenous peoples. In Australia, increased recognition of the importance of fisheries to Indigenous culture and livelihoods over recent years has created a need for information on the species targeted to support policy and management. In the State of New South Wales (NSW), research on Indigenous fisheries catch composition is limited to two major studies. Here, we compare and combine data on Indigenous catch composition from these two studies to produce a comprehensive synthesis of current knowledge of Indigenous fisheries in NSW. The species harvested include more than 150 species of finfish and invertebrates, over 90 % of which are also harvested by commercial and recreational fishers. Our findings provide an empirical basis for future development of policy and management initiatives to meet the needs of Indigenous fishers and other stakeholders, as well as the principles of sustainable fisheries harvest.     

Women's Yarning Circles: A gender‐specific bail program in one Southeast Queensland Indigenous sentencing court,Australia

In response to the over‐representation of Australian Indigenous women in the criminal justice system, culturally relevant and gender‐specific bail programs operate in several Queensland Indigenous sentencing courts or Murri Courts. Queensland Murri Courts are a specialist criminal law practice, which includes Elders and respected persons of Community Justice Groups in the sentencing process of Indigenous peoples. This paper explores the role of one gender‐specific bail program, Women's Yarning or Talking Circles, in one Southeast Queensland Murri Court. Women's Yarning Circles aspire to create an Indigenous‐centred space outside of court proceedings where defendants and Community Justice Group members of the same gender can build a rapport. Gender‐specific bail programs aim to recognise the intricacies of an Indigenous woman's intersectional identity and the diverse needs of each defendant that comes before the Murri Court.     

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.     

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.     

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.     

Utz Wachil: Findings from an International Study of Indigenous Perspectives on Health and Environment

This article reports previously unpublished results of a collaborative study undertaken in 2003 by health workers of the UK-based organisation Health Unlimited, and by researchers of the London School of Hygiene and Tropical Medicine. This study marked the first of a series of collaborative activities aimed at highlighting the situation of Indigenous peoples, some in the most isolated ecosystems of the planet. While many researchers focus on quantitative analysis of the health and environmental conditions of Indigenous peoples, our 2003 study aimed at exploring the views of Indigenous peoples in isolated communities in five countries on their environment and their health. In this article we look closely at the web of knowledge and belief that underpins Indigenous peoples’ concepts of health and well-being, and their relationship to land and the environment. Although many Indigenous people have been forced off their traditional lands and live in rural settlements, towns, and cities, there are still a large number of people living in very small Indigenous communities in remote areas. This article focuses on 20 such communities in six countries. We explore traditional knowledge and practice and its relationship to Western medicine and services. The research findings highlight the importance of Indigenous knowledge systems for the emerging ecohealth community and suggest that we have much to learn from Indigenous peoples in our pursuit of a more holistic science. Utz Wachil is from the K’iche language originating in Totonicapan Department, Guatemala. It translates literally as “fine/well face-ness,” face meaning one’s aspect in general, not only physical appearance.     

The Rights and Blights of the Politics in Indigenous Higher Education

The Seventh Berndt Foundation Biennial LectureIt is clear from their voluminous scholarly output over five decades that Ronald and Catherine Berndt were keen observers of ‘the winds of change’ that were blowing strongly across most of Aboriginal Australia in that period. We contemporary scholars are closely watching both changes emanating from outside our communities and those that we as Indigenous Australians have instigated and moulded from within. A particular focus of this paper is how Indigenous Higher Education policies, programs and practices have been shaped by the politics of Indigenous self-determination and supported by social justice and human rights agendas. These frameworks have also guided argument, advocacy, and activism in the wider arena of Indigenous affairs, providing much of its language and forms of analysis. Today, however, there is evidence of a growing frustration that such frameworks have prevented alternative arguments, priorities, and possibilities from entering public discourse. In this paper, I discuss how these frameworks mutually constitute and uphold forms of analysis in Indigenous academia and Indigenous affairs in ways that fail to engage with the complexity of the contemporary space in which we as Indigenous people find ourselves today.     

The Contribution of Geography to Disparities in Preventable Hospitalisations between Indigenous and Non-Indigenous Australians

Objectives

To quantify the independent roles of geography and Indigenous status in explaining disparities in Potentially Preventable Hospital (PPH) admissions between Indigenous and non-Indigenous Australians.

Design, setting and participants

Analysis of linked hospital admission data for New South Wales (NSW), Australia, for the period July 1 2003 to June 30 2008.

Main outcome measures

Age-standardised admission rates, and rate ratios adjusted for age, sex and Statistical Local Area (SLA) of residence using multilevel models.

Results

PPH diagnoses accounted for 987,604 admissions in NSW over the study period, of which 3.7% were for Indigenous people. The age-standardised PPH admission rate was 76.5 and 27.3 per 1,000 for Indigenous and non-Indigenous people respectively. PPH admission rates in Indigenous people were 2.16 times higher than in non-Indigenous people of the same age group and sex who lived in the same SLA. The largest disparities in PPH admission rates were seen for diabetes complications, chronic obstructive pulmonary disease and rheumatic heart disease. Both rates of PPH admission in Indigenous people, and the disparity in rates between Indigenous than non-Indigenous people, varied significantly by SLA, with greater disparities seen in regional and remote areas than in major cities.

Conclusions

Higher rates of PPH admission among Indigenous people are not simply a function of their greater likelihood of living in rural and remote areas. The very considerable geographic variation in the disparity in rates of PPH admission between Indigenous and non-Indigenous people indicates that there is potential to reduce unwarranted variation by characterising outlying areas which contribute the most to this disparity.     

The spiral of disadvantage: Ethnolinguistic discrimination,acculturative stress and health in Nahua indigenous communities in Mexico

Objectives

The aim of this study was to test the hypothesis that ethnic and ethnolinguistic discrimination, and Post-Traumatic Stress Disorder (PTSD) related to being Indigenous as well as different aspects of acculturative stress, are associated with poorer health and higher levels of depression among the Nahua Indigenous communities.

Materials and methods

Our quantitative survey was carried out in four different regions inhabited by the Nahua people in Mexico. Self-rated health and depression, the symptoms of PTSD, two facets of acculturative stress and ethnolinguistic discrimination were assessed by questionnaires. The data were analyzed using binary logistic regression models.

Results

The symptoms of PTSD and acculturative stress experienced in the workplace were significantly associated with a higher risk of poor self-rated health, adjusted for various socio-demographic characteristics. Acculturative stress, discouragement of language use, language avoidance and ethnolinguistic discrimination were related to a higher risk of depression and PTSD.

Discussion

Our research implies that ethnic and linguistic discrimination, acculturative stress and the memory of harm linked to being Indigenous reflected in the symptoms of PTSD, are important predictors of poorer health and depression among Nahua groups in Mexico. These adverse effects could be significantly counteracted by effective dealing with stigmatization and discrimination against Indigenous people in Mexico and by replacing strong assimilation pressures with integrational approaches that respect ethnolinguistic diversity and reduce socioeconomic marginalization.     

A Foucaultian approach to menstrual practices in the Dehcho Region, Northwest Territories, Canada

In this paper, I explore the benefits of using a Foucaultian approach to examine research questions related to Dene women, menstrual traditions, and physical practices (the term physical practices is here used to encompass the contested terms sport, recreation, traditional games, and physical activity) in the Dehcho region of the Northwest Territories, Canada. While it is clear that Indigenous research frameworks have been marginalized in past research projects, this paper argues that the current approach of using almost exclusively Indigenous frameworks when conducting research with Indigenous communities has several drawbacks and relies on some troubling assumptions. After outlining the strengths of a Foucaultian approach, examples derived from fieldwork in the Dehcho region are used to illustrate the ways in which a Foucaultian approach can be operationalized, while also demonstrating the ways in which such an approach to research can complement Indigenous research frameworks and agendas.     

Putting indigenous conservation policy into practice delivers biodiversity and cultural benefits

In the midst of global species loss, Indigenous languages and culture are experiencing similar declines. Current international policies and programs advocate the involvement of local and Indigenous people in sustaining biodiversity and culture, but the anticipated benefits are not always realized or assessed. This paper draws on three objectives of current international and Australian policy to explore the biological and cultural benefits of a collaborative cross-cultural biodiversity project of Indigenous rangers and university ecologists in remote northern Australia. Policies promoting blends of biological and cultural conservation from International to national scale share the following objectives: (1) involve Indigenous Peoples in biodiversity conservation; (2) maintain and develop Indigenous knowledge and culture; and (3) recognize and promote Indigenous natural and cultural resource management and traditional knowledge. This paper reflects on the project benefits in the context of these objectives, with the aim of informing future policy and program development. Biodiversity benefits of the cross-cultural project included new public records for a relatively poorly known but species rich area that are being used to inform local Indigenous land management, as well as specimens and tissue samples with which to explore the genetic diversity and evolutionary history of the region. Cultural benefits included compiling a local field guide that contains ten different languages and engaging young people to facilitate intergenerational transfer of threatened traditional knowledge. Promotion of the work at local to national fora addressed the third objective and enhanced Indigenous involvement. We demonstrate that top-down policy directives can be implemented to deliver on-ground mutual benefits for science and Indigenous communities.     

De-indigenized but not defeated: race and resistance in Colombia's Peace Community and Campesino University

Despite the institution of multicultural policies and pluriethnic governments across Latin America, racist violence against Indigenous and Afro-descendant groups persists. Yet the racial facets of violence against non-ethnic campesinos remain unexplored. Integrating scholarship on race as a global structure and Latin American racial formations, I offer an account of racialization in Colombia. This article analyzes the racial dynamics of resistance to extractivism in Colombia's Campesino University, uniting Indigenous and campesino groups like the San José de Apartadó Peace Community. While the dominant race lexicon separates “campesinos” like San José's peasants from “Indigenous” and “Black” groups, I argue that the identifier campesino mestizo hides how San José's farmers were “de-indigenized” yet remain racialized as the less-than-human “Indigenous savage”. If racialization works to dominate but also divide the subaltern, then Campesino University participants’ cross-ethnic solidarity network against what they affirm is a shared experience of racist violence both unveils and counters racism.     

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.     

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.     

Cost-Effectiveness Analysis of a Mobile Ear Screening and Surveillance Service versus an Outreach Screening,Surveillance and Surgical Service for Indigenous Children in Australia

Indigenous Australians experience a high rate of ear disease and hearing loss, yet they have a lower rate of service access and utilisation compared to their non-Indigenous counterparts. Screening, surveillance and timely access to specialist ear, nose and throat (ENT) services are key components in detecting and preventing the recurrence of ear diseases. To address the low access and utilisation rate by Indigenous Australians, a collaborative, community-based mobile telemedicine-enabled screening and surveillance (MTESS) service was trialled in Cherbourg, the third largest Indigenous community in Queensland, Australia. This paper aims to evaluate the cost-effectiveness of the MTESS service using a lifetime Markov model that compares two options: (i) the Deadly Ears Program alone (current practice involving an outreach ENT surgical service and screening program), and (ii) the Deadly Ears Program supplemented with the MTESS service. Data were obtained from the Deadly Ears Program, a feasibility study of the MTESS service and the literature. Incremental cost-utility ratios were calculated from a societal perspective with both costs (in 2013–14 Australian dollars) and quality-adjusted life years (QALYs) discounted at 5% annually. The model showed that compared with the Deadly Ears Program, the probability of an acceptable cost-utility ratio at a willingness-to-pay threshold of $50,000/QALY was 98% for the MTESS service. This cost effectiveness arises from preventing hearing loss in the Indigenous population and the subsequent reduction in associated costs. Deterministic and probability sensitivity analyses indicated that the model was robust to parameter changes. We concluded that the MTESS service is a cost-effective strategy. It presents an opportunity to resolve major issues confronting Australia’s health system such as the inequitable provision and access to quality healthcare for rural and remotes communities, and for Indigenous Australians. Additionally, it may encourage effective health service delivery at a time when the healthcare funding and workforce capacity are limited.     

Sex determination using discriminant function analysis in Indigenous (Kurubas) children and adolescents of Coorg,Karnataka, India: A lateral cephalometric study

Aim: To test the validity of sex discrimination using lateral cephalometric radiograph and discriminant function analysis in Indigenous (Kuruba) children and adolescents of Coorg, Karnataka, India. Methods and materials: Six hundred and sixteen lateral cephalograms of 380 male and 236 females of age ranging from 6.5 to 18 years of Indigenous population of Coorg, Karnataka, India called Kurubas having a normal occlusion were included in the study. Lateral cephalograms were obtained in a standard position with teeth in centric occlusion and lips relaxed. Each radiograph was traced and cephalometric landmarks were measured using digital calliper. Calculations of 24 cephalometric measurements were performed. Results: Males exhibited significantly greater mean angular and linear cephalometric measurements as compared to females (p < 0.05) (Table 5). Also, significant differences (p < 0.05) were observed in all the variables according to age (Table 6). Out of 24 variables, only ULTc predicts the gender. The reliability of the derived discriminant function was assessed among study subjects; 100% of males and females were recognized correctly. Conclusion: The final outcome of this study validates the existence of sexual dimorphism in the skeleton as early as 6.5 years of age. There is a need for further research to determine other landmarks that can help in sex determination and norms for Indigenous (Kuruba) population and also other Indigenous population of Coorg, Karnataka, India.