Search Results (22)

Drawing on in-depth interviews and thematic analysis, this study explores the therapeutic benefits of outdoor experiences through the lived experiences of 24 outdoor practitioners, including educators, environmentalists, therapists, and program leaders. Three core themes emerged: (a) nature as an emotional regulator and reflective space; (b) therapeutic benefits of human–nature relationships; and (c) decolonial, bioregional, and cultural healing. Although practitioners facilitated physical challenges and skill-building for their participants, they primarily described outdoor experiences as relational, somatic, and culturally rooted practices that foster emotional regulation, grief processing, identity integration, and social inclusion. Healing emerged through solitude, silence, ancestral connections, sacred landscapes, inclusive dynamics, and the restoration of cultural knowledge. This study’s results challenge Western-centric outdoor education models by foregrounding Indigenous and postcolonial perspectives embedded in Indian ecological traditions. The results contribute to global discussions on decolonizing outdoor fields and offer implications for culturally responsive, emotionally safe, and ecologically grounded practices. Full article

The violent dispossession of land in South Africa disrupted more than just homes—it severed Black South Africans from a sacred, ancestral connection to land as a source of identity, belonging, and spiritual dwelling. This article examines how forced removals displaced not only bodies but also histories, memories, and the deep-rooted sense of ikhaya (home). Rooted in the concept of endleleni (being on the road/along the road), this study explores how amaXhosa navigate the in-between journey of landlessness and homecoming. Using indigenous storytelling methodology, it reveals how land is not merely for shelter or sustenance but is intricately tied to birth, the umbilical cord, and death, making its reclamation a fight for existence itself. Full article

In the face of the growing challenges of the Anthropocene—marked by climate change, biodiversity loss, and increasing rates of disease and despair—this paper explores the need for holistic solutions that integrate cultural and spiritual transformation as essential dimensions of change. Recognizing that the interconnected challenges to planetary health stem from destructive socio-political agendas and unhealthy economic structures, we underscore the importance of worldviews and value systems as root causes of social and ecological injustices. Solutions require an understanding of the complex interdependence of systems, fostering mutualistic mindsets, and healing the ‘relationship crisis’ between humans and the natural world by cultivating a deeper level of consciousness. In response to these urgent needs, we describe Earthrise—a community of engaged contemplative practice led by the Nova Institute for Health in collaboration with the Planetary Health Alliance—dedicated to spiritual and cultural transformation in the face of today’s complex crises. Through intentional spiritual relationships—with ourselves, each other, and the natural world—our community emphasizes the power of narrative co-creation in building social cohesion and collective action for environmental stewardship. Our work is not solely contemplative, but also relational and integrative—embodying values through lived practice, community, and ecological engagement. Our activities focus on developing cultural capacities and self-awareness as essential foundations for fair and sustainable social transformation. By integrating diverse perspectives, including ancestral wisdom and Indigenous knowledge systems, we enrich worldviews and deepen our connection to the planet. The Earthrise community seeks to cultivate a sense of belonging, nurturing the meaningful relationships that foster compassion and care. Central to our approach is the use of creative emergence, leveraging the arts to inspire change and catalyze new paradigms. Through this exploration of interconnected themes, we contend that spiritual and cultural transformation is vital to advancing a thriving future, where human flourishing and planetary health are understood as inseparable and interconnected goals. Full article

This article investigates the colonial disruption of Māori parenting practices and its enduring effects on Indigenous identity and belonging. It explores how colonisation imposed Western parenting models, disrupting communal caregiving, and severing connections to whakapapa (ancestry) and whenua (land). Grounded in Kaupapa Māori methodologies, this research highlights pre-colonial parenting, attachment, and child development practices, demonstrating their alignment with contemporary child development theories and their potential to address intergenerational trauma. Drawing on oral literature, archival records, and studies, this paper proposes a framework for restoring ancestral parenting principles. It emphasises the importance of these practices in rebuilding cultural confidence, enhancing child wellbeing, and strengthening whānau relationships. By integrating ancestral principles into trauma-informed care, attachment-based parenting models, and culturally affirming teaching, the article envisions pathways for healing and resilience in Māori communities, contributing to broader Indigenous resurgence. Full article

Once scarred by decades of military exploitation, Kahoʻolawe has become a symbol of resilience and cultural healing for the Kanaka Maoli, Native Hawaiian. Through Kahoʻolaweʻs ongoing restoration, the island has emerged as a cultural kīpuka (an oasis of life within a barren landscape), offering pathways for Kanaka Maoli to reconnect with their ancestral roots and foster resilience in the face of historical and contemporary trauma. Grounded in personal experiences and cultural reflections, this essay explores how reconnecting with Kahoʻolawe as a place of cultural resurgence can deepen one’s understanding of the restorative power of land connection. Aloha ʻāina, a deeply held Kanaka Maoli worldview that emphasizes a sacred, reciprocal relationship with the land. By engaging in cultural protocols and land stewardship practices on Kahoʻolawe, practitioners of aloha ʻāina contribute to the healing of intergenerational trauma rooted in colonial dispossession and ecological degradation. Thus, traditional practices, such as oli (chant), mālama ʻāina (land care), and kūkākūkā (deep discussions/processing) on Kahoʻolawe facilitate a powerful process of healing that connects individuals with ancestral knowledge and cultivates resilience across generations. These practices serve as an alternative to Western trauma healing modalities by asserting a culturally specific framework that validates the inseparability of land and identity for Indigenous healing. Full article

This article explores the relationship between genealogy and the environment as a pathway towards decolonising indigenous minds. In Māori worldviews, everything is categorised, organised, and understood through whakapapa, or genealogy. Whakapapa resides within the land and water, safeguarding ancestral stories as they weave through time, space, and place. The environment serves as a powerful tool for maintaining, reclaiming, and reinforcing indigeneity. Strengthening the connections between whakapapa and the environment offers significant avenues for decolonising Indigenous minds, by recalibrating and releasing colonised ways of being to embody mauritau (mindfulness) through whenua kura (placefulness). Unlike Cartesian dualism, which separates the body and mind, the Māori conception of the mind is multifaceted and embodied. The mind is thought to be situated in the solar plexus, emotions in the gut, and connection to spirit in the head, all of which are deeply rooted in whakapapa and the enduring ties to ancestors and place. Whakapapa’s connections to the land, water, animals, and spiritual entities are imbued with narratives that aid in recollection and provide profound cultural context to place. These narratives offer pathways for communion with the land and water, enabling sensitivity to environmental cues, such as changing seasons, solstices, moon phases, star cycles, and natural rhythms within our inner landscapes of body, heart, and mind, fostering a sense of placefulness. Full article

For Indigenous populations, one of the most recognized acts of historical trauma has come from boarding schools. These institutions were established by federal and state governments to forcibly assimilate Indigenous children into foreign cultures through spiritual, physical, and sexual abuse and through the destruction of critical connections to land, family, and tribal community. This literature review focuses on the impact of one of the oldest orphanages, asylums, and Indigenous residential boarding schools in the United States. The paper shares perspectives on national and international parallels of residential schools, land, truth and reconciliation, social justice, and the reconnection of resiliency-based Indigenous Knowledge towards ancestral strength, reclamation, survivorship, and cultural continuance. Full article

For people from communities experiencing poverty and oppression, education, particularly higher education, is a means to ensure upward socioeconomic mobility. The access to and attainment of education are issues of social and economic justice, built upon foundational experiences in primary and secondary settings, and impacted by students’ cultural and socio-political environments. 6. The 2020 murder of George Floyd, the Black Lives Matter movement, ongoing discourse around immigration, and COVID-19-related hate targeting people of Asian American descent prompted national calls to dismantle social and systemic racism, spurring diversity, equity, inclusion, and accessibility (DEIA) initiatives, particularly in education. However, these efforts have faced opposition from teachers who have told students that all lives matter, and racism does not exist in many American classrooms Loza. These comments negate students’ experiences, suppress cultural and identity affirmation, and negatively impact student wellness and academic performance. Forged in this polarized environment, two longtime community organizers and educators, an indigenous person living away from her ancestral lands and a multiracial descendant of Japanese Americans interned during WWII, whose identities, experiences, and personal narratives shape the course of their work in and outside of the physical classroom, call on fellow educators to exercise y (2018) component of the archeology of self, a “profound love, a deep, ethical commitment to caring for the communities where one works”, by adopting a framework to encourage this profound love in students, acting not just as a teacher, but as a sensei. The word sensei is commonly understood in reference to a teacher of Japanese martial arts. The honorific sensei, however, in kanji means one who comes before, implying intergenerational connection. Sensei is an umbrella expression used for elders who have attained a level of mastery within their respective crafts—doctors, teachers, politicians, and spiritual leaders may all earn the title of sensei. The sensei preserves funds of knowledge across generations, passing down and building upon knowledge from those who came before. The Student Empowerment through Narrative, Storytelling, Engagement, and Identity (SENSEI) framework provides an asset-based, culturally affirming approach to working with students in and beyond the classroom. The framework builds on tools and perspectives, including Asset-based Community Development (ABCD), the Narrative Theory, Yosso’s cultural community wealth, cultural continuity, thrivance, community organizing tenets, and storytelling SENSEI provides a pedagogy that encourages students to explore, define, and own their identities and experiences and grow funds of knowledge, empowering them to transform their own communities from within. The SENSEI framework begins by redefining a teacher as not simply one who teaches in a classroom but rather one who teaches valuable life lessons that transcend colonial conceptualizations of the teacher. In colonized contexts, teachers function to maintain hegemony and assert dominance over marginalized populations. In the SENSEI framework, teachers are those who disrupt colonial patterns and function to reclaim the strengths and voices of the communities they serve. In the SENSEI framework, students are not relegated to those enrolled in classrooms. As with a sensei, a student exists to counter hegemony by embracing and enacting their cultural wealth Educators must help counter harmful narratives and encourage students to identify the strengths that lie within themselves and their communities. Collective forms of narrative that value identity can ensure the continuity of a community or a people. The stories of students’ histories, traditional practices, and resilience can help disrupt harms, many that have lasted for generations, so they may not just survive, but thrive. Full article

We used social network analysis (SNA) to identify the types of water-related conflicts between the users and members of the institutional arena of the Rio Mayo Irrigation District (RMID) within the ancestral territory of the Yoreme Mayo indigenous group in Sonora, northeastern Mexico. We combined ethnography with an analysis and visualization of bimodal networks that consisted of 118 users and their connections to the institutional arena’s 30 identified social actors who influence water management. Using a clustering algorithm, we identified four types of conflicts: (1) disputes between small- and large-scale farmers over (i) irrigation water and (ii) payments for water rights and land rental; (2) the struggle by large-scale farmers against the upper level of the water hierarchy, to obtain more water; (3) struggles by rural indigenous women against water providers, to conserve indigenous vernacular systems of managing water for domestic use; and (4) a “conflict” that turned out to be merely a structural remnant of the algorithm. We conclude that land- and water-grabbing in the RMID mainly affect indigenous small-scale farmers and that the combination of SNA and a clustering algorithm can identify the types of natural resource-related conflicts that might go undetected by other methodologies. However, SNA should in some cases be accompanied by a qualitative methodology. Full article

Indigenous people continue to develop methods to strengthen and empower genealogical knowledge as a means of conveying histories, illuminating current and past values, and providing important cultural frameworks for understanding their nuanced identities and worlds across time and space. Genealogies are more than simply a record of a family tree; they are a rich tapestry of ancestral links, representing a tradition of thought and connection to entities beyond the human. This article proposes an Iwi-specific methodological approach to conducting research based on the specific paradigms (ontological and epistemological) of Māori (Indigenous peoples of New Zealand) from the region of Te Awa Tupua in the North Island of Aotearoa, New Zealand. A Whanganui world view can be actioned as an operating system within research by developing a bespoke place-based methodology drawing on kōrero tuku iho (ancestral wisdom) to conduct research amongst a genealogical group with whakapapa (genealogical connection) to a distinct geographic locale. This methodological shift allows the inclusion of human research participants and more-than-human, including Te Awa Tupua (an interconnected environment around the Whanganui River) and Te Kāhui Maunga (ancestral mountains that feed the Whanganui river) as living ancestors. Whanganui ways of knowing, doing, and being underpin a worldview that situates Te Awa Tupua and tāngata (people) as inter-related beings that cannot maintain their health and wellbeing without the support of one another. Full article

This article presents a comprehensive genetic study focused on pre-Hispanic individuals who inhabited the Aburrá Valley in Antioquia, Colombia, between the tenth and seventeenth centuries AD. Employing a genetic approach, the study analyzed maternal lineages using DNA samples obtained from skeletal remains. The results illuminate a remarkable degree of biological diversity within these populations and provide insights into their genetic connections with other ancient and indigenous groups across the American continent. The findings strongly support the widely accepted hypothesis that the migration of the first American settlers occurred through Beringia, a land bridge connecting Siberia to North America during the last Ice Age. Subsequently, these early settlers journeyed southward, crossing the North American ice cap. Of particular note, the study unveils the presence of ancestral lineages from Asian populations, which played a pivotal role in populating the Americas. The implications of these results extend beyond delineating migratory routes and settlement patterns of ancient populations. They also enrich our understanding of the genetic diversity inherent in indigenous populations of the region. By revealing the genetic heritage of pre-Hispanic individuals from the Aburrá Valley, this study offers valuable insights into the history of human migration and settlement in the Americas. Furthermore, it enhances our comprehension of the intricate genetic tapestry that characterizes indigenous communities in the area. Full article

The identification and analysis of mythical images and ancestral practices that make up the ethnos of a community allow us to know its ways of existing in the cosmos. The objective of this paper is to analyze the ancestral experiences associated with the dynamics of socio-environmental management that the Emberá Indigenous reserve (Chocó, Colombia) carries out for the conservation of water and land. This study is qualitative and ideographic. We also adopted an ethnographic approach to provide a detailed description of water and land management practices, which correspond to their cultural patterns. Using Atlas Ti V.6.0 software, we identify and analyze these cultural patterns. The results show that the ecosystemic relationships offered by the Emberá worldview are part of a true connection with their spiritual world, which fosters respect for the natural elements and understanding of universal natural laws. These relationships are manifested through gifts and penance. The Emberá beliefs and religion are a possible methodology for the sustainable management of water and land and, consequently, of the basin where they live. The success of their ethnodevelopment depends significantly on the power figures of their culture: the Jaibana (their gods), the elders, and the Emberá woman as a cultural agent. The Emberá worldview is possibly a valid instrument to enable the sustainable development of modern communities. Full article

Within te ao Māori—the Māori world view—whakapapa, or genealogical connections, link together every being. Relationships with trees are traced through ancestral bonds that are recited through storytelling. Trees are tūpuna, elders, who hold knowledge, reflected in the etymology of rākāu (tree) being the pū (base) of pūrākau (stories). The Atua Tāne Mahuta, sought ngā kete o te wānanga, the three baskets of knowledge. The wānanga is a place of learning and was brought into being by the god of trees, forests, and birds. Ngāpuhi artist Nova Paul’s experimental films are made with kaupapa Māori values. Her most recent films Rākau and Hawaiki, both 2022, reflect on lessons from trees, the latter premiering at the Sundance Film Festival 2023. These films are not so much about trees as by trees. Nova has made film developer from foliage of the trees that are filmed so that, for example, the riverside pōhutukawa tree is processed in a bath of pōhutukawa chlorophyl developer. For Nova, this process reveals not only an image but the mauri (life force) of the tree through the taking and then the making of her tree films. The films produced are more like an arboreal self-portrait: trees speaking directly through an embodied medium. If trees process sunlight to produce chlorophyl, here, chlorophyl produces images of light in order to communicate messages across species. The tohunga Reverend Māori Marsden wrote that photographic technologies might provide spiritual insight into perceiving life force: “Those with the powers and insight and perceptions (Matakite), perceived mauri as an aura of light and energy radiating from all animate life. It is now possible to photograph the mauri in living things.” In previous films, Nova experimented with colour-separation techniques to pull apart the fabric of time and space, which Tessa wrote about for the Third Text online forum “Decolonising Colour?” That article was translated into Spanish for the book Pensamientos Migrantes: Intersecciones cinematográficas by the Colombian experimental film publishers Hambre Cine (2020). Continuing with a conversation about the ways in which experimental film practices can open up a space for decolonial thought and Indigenous epistemologies, Nova and Tessa co-write this paper in order to share the pūrākau (stories) arising from the images of these rākāu (trees), in which photosynthesis, filmmaking, and spirit, are intertwined, and where the mauri (life force) is revealed. Full article

Resilience is the concept that emphasizes change and adaptation and focuses on the capacity to absorb shocks and still maintain function. How can an Indigenous community assess the resilience of the tribe when it is affected by an array of obstacles? What are the assessment factors of resilience? This study consolidated relevant literature on resilience through in-depth interviews and the Fuzzy Delphi Method (FDM) to identify the resilience indicators for Indigenous community development. It eventually identified 5 domains, 26 types, and 45 evaluation indicators. The final indicators are divided into five domains: economic, social, cultural, environmental, and policy. The social resilience indicators: “the ability to overcome obstacles”, “the ability to accept stimuli”, and “the degree of connection between tribal and external resources” were not mentioned in the past studies of resilience. For the first time, the following cultural resilience indicator was also included: “maintain the traditional ancestral teachings and respect for ancestral norms”. Finally, this study suggests that follow-up research may extend these resilience indicators and apply them to other Indigenous tribes. These 26 types of assessment will also be the factors that must be considered in the process of adaptation and reconstruction when the community is faced with emergencies or catastrophes. Full article

The Indigenous inhabitants of Arctic and Subarctic North America had been using native copper for several centuries prior to sustained interaction with Europeans beginning in the 18th century. The connection, if any, between the use of copper in these two adjacent regions is, at present, unclear. The ability to determine the source of native copper artifacts found in greater northwestern North America would inform on the movement of copper via trade and exchange between, and aid in understanding the innovation and diffusion of native copper metallurgy among, ancestral Dene and Inuit People. This paper provides the results of a Lead Isotope Analysis (LIA) pilot study examining Pb isotope ratios of native copper samples from multiple locations in the northern regions of North America. The results from this preliminary study indicate some overlap in Pb isotope ratios between Arctic and Subarctic sources of native copper, and these nonetheless record distinct isotope signatures relative to those associated with other North American native Cu deposits. Full article