Search Results (1,741)

STEM ideologies provoke environmental destruction from which deaf, disabled, and Indigenous people are uniquely targeted. Our analysis counteracts harms caused by governmental, industrial, and educational agents who weaponize STEM ideologies against downstream people, animals, plants, environments, and biogeochemical entities. We explore two research questions via a theoretical framework about biocultural deaf gains and deaf/Indigenous languacultures to center the arts in STEAM. As a result, we synthesized a conceptual framework called Deaf and Indigenous Curricula and Eco-pedagogies (DICE), which are multimodal, multilingual approaches to STEAM education emphasizing place-based ecology and the arts, including knowledge emanating from Indigenous Deaf Cultures, Indigenous sign languages, and epistemologists who are deaf, disabled, women, and Indigenous (singly or in combination). DICE is designed to reinvigorate communities and ecologies at risk of destruction from colonialism and runnamok capitalism. Within and across Indigenous and Deaf lifeworlds, our model explores: collaboration, mutualism, and symbiosis. These are situated in examples drawn from the research, abductive reasoning, our life histories, and the creative works of Deaf Indigenous scientists and artists. In sum, alongside uprising Indigenous voices, deaf hands shall rise in solidarity to aid Earth’s defense. Full article

This paper argues for a conceptualisation of self-determination with respect to Indigenous Peoples’ child protection that is grounded in human rights which are plural, relational, and collective as well as individual. This challenges the idea that human rights are universal and static standards based on a code of enumerated rights with a focus on individual rights. Conceptions of the best interests of the child, permanency in care arrangements, and attachment within colonial institutions such as children’s courts often presume non-Indigenous understandings of family and culture. These child protection concepts, which are often framed as consistent with or even necessary to attain children’s human rights, implicitly embed colonial understandings and values with respect to family and community relations. An acknowledgment of the role of law in structuring relationships is necessary for the human rights of Indigenous children to be upheld. We argue that a relational and distributional conceptualisation of these rights can help to clarify how the law can contribute to strengthening, rather than undermining, Aboriginal and Torres Strait Islander family and community relationships. Full article

Based on ethnographic research among the Misings of Assam and the ethnic communities of the Darjeeling Himalayas, the paper seeks to highlight the intricate relationship between Indigenous communities and their natural surroundings maintained through sacred connections of revering the spirits that govern it. It brings forth the notions of healing and care amongst these communities by engaging with practices of spirit worship, which govern the daily lives of these communities. Encounters with hegemonic forms of religious traditions, colonialism, and extractive forms of development regimes have rendered these communities vulnerable and marginalised. Literature also suggests that some of the most affected populations by “climate change” belong to Indigenous communities. In the process, their relationship with immediate natural surroundings has evolved and transformed, but with certain continuities in practices and beliefs. This has also challenged their existing forms of practice and their relationship with nature. Spirit worship has remained an integral part of their lives, playing a critical role in healing and care within a fast-changing world under “development”. Taking these aspects into consideration, throughout the article, we lay out several anecdotes from the Indigenous communities that will tell us about their beliefs and practices that continue to shape their lives. Full article

In the forests of Jambi Province, Indonesia, the Indigenous Suku Anak Dalam have encountered rapid alterations to the environment upon which they previously depended. Their culinary traditions—and the knowledge that accompanies them—are placed at a greater risk as palm oil plantations expand and forest areas diminish. This research is based on extensive interviews with customary leaders (called Tumenggung, who guide communal life and cultural practices), elders, and women in five settlements in Merangin District. Rather than regarding participants as research subjects, we engaged with their narratives. The image that emerged was not merely one of food scarcity but also one of cultural loss. Instead of forest tubers, untamed fruits, or fish, families now depend on instant noodles or cassava. The rivers are no longer clean, and the trees that were once a source of both sustenance and medicine are largely extinct. Nevertheless, individuals devise strategies to adapt, including cultivating small crops in the vicinity of their dwellings, collecting what is left along the plantation’s perimeter, and distributing their meager possessions to their neighbors. This research demonstrates that food security for Indigenous peoples is not solely dependent on agriculture or nutrition. It is about the right to have a voice in one’s own land, dignity, and memory. Genuine solutions must transcend technical fixes and nutritional aid. The first step is to respect Indigenous voices, protect their territories, and support their methods of knowing and living before they are also lost. Full article

Territorial transformations in Indigenous regions are shaped by intersecting ecological, political, and cultural dynamics. In San Juan Bautista Valle Nacional, Oaxaca, the construction of the Cerro de Oro dam disrupted river flows, displaced livelihoods, and triggered the decline of irrigated agriculture. This study examines the long-term impacts of these changes on land use, demographics, and cultural practices, emphasizing women’s contributions to community resilience. Using a mixed-methods approach, the study integrates geospatial analysis (1992–2021), census data (2000–2020), documentary review, and ethnographic fieldwork, including participatory mapping. Results show a shift toward seasonal rainfed agriculture, fluctuating forest cover, and a rise in female-headed households. Women have emerged as central actors in adapting to change through practices such as seed saving, agroforestry, and backstrap-loom weaving. These spatially grounded practices, enacted across varied socio-ecological zones, sustain food systems, preserve biodiversity, and reinforce biocultural memory. Although often overlooked in formal governance, women’s territorial agency plays a vital role in shaping land use and community adaptation. This research highlights the need to recognize Indigenous women’s roles in managing change and sustaining territorial heritage. Acknowledging these contributions is essential for building inclusive, culturally grounded, and sustainable development pathways in regions facing structural and environmental pressures. Full article

The giant moray eel (GME; Gymnothorax javanicus) is an important marine species that plays a key ecological role in reef systems and is a valued food source for indigenous communities. However, it is well-known that GMEs pose a food safety risk due to their ability to accumulate high levels of ciguatoxins (CTXs), the toxins known to cause ciguatera poisoning. This study assessed the age, CTX levels, elemental composition, and nutritional profile of seven GME specimens collected from Muri Lagoon, Rarotonga (Cook Islands), representing the most detailed compositional investigation on this species. Age was determined for the three largest specimens, with the oldest being 39 years old. All specimens contained ciguatoxins, with Type I (CTX4A derivatives), Type II (CTX3C derivatives), algal-ciguatoxins, and biotransformed metabolites being detected. There was a higher CTX content in the liver samples compared to flesh samples, with the longest–heaviest specimen containing the highest levels. The CTX1B level observed in flesh samples of all seven eel specimens exceeded the recommended safe guidance level proposed by the USFDA. A similar ciguatoxin profile was observed across flesh sections, with the belly flap or top loin containing the highest levels of CTXs in most specimens. No bioactive metabolites produced by co-occurring harmful microalgae, including regulated shellfish toxins, were detected. Elemental analysis determined the presence of 21 elements, including arsenic, low levels of mercury, and the volcanic elements rubidium and strontium. Nutritionally, the GMEs were shown to be a lean protein source; however, due to the ubiquitous bioaccumulation of CTXs, they pose a food safety risk to consumers. Full article

Before colonization, Indigenous child protection looked like an interdependent community. Indigenous knowledges and relational actions kept all within its fold safe and well. Colonial dispossession of land, degradation of subsistence rights, boarding schools, ongoing child removal, capitalism, and systems of oppression attempted to disconnect Indigenous peoples from their language, lands, ceremonial practices, stories, dances, songs, family, community, and themselves. However, Indigenous communities have held on, persevered, and have begun to turn the tide of intergenerational trauma through the revival of Indigenous wellness and self-determination. We believe local-based Indigenous relational knowledges can end colonial harm and promote wellbeing for all families and children. Our work builds off an Indigenous Connectedness Framework that recognizes the importance of the interrelated wellbeing of a person, family, community, ancestors/future generations, and the Earth. This framework was adapted based on community feedback to better fit the Nome Eskimo Community (NEC) and Bering Strait regional context. This paper shares results of community focus groups that led to the creation of a NEC Piaġiq (wellness) Framework, and shares intentions for pilot implementation of a wellness curriculum and pilot intervention. We will offer insights and lessons learned. We believe self-determined Indigenous wellbeing efforts can lead to improved outcomes for our sacred children and families for generations to come. Full article

Biodiversity conservation has been identified as an important climate change mitigation tool. Healthy ecosystems act as natural carbon sinks while also strengthening resilience, making them essential for climate change adaptation. Climate change effects have led to various negative impacts, including biodiversity loss and food insecurity. The loss of forest biodiversity threatens vital wild fruits and vegetables that sustain rural communities, disrupting natural food sources and constituting a form of social injustice for poor, vulnerable, and previously marginalised groups in rural and semi-urban communities. Therefore, this study aimed to investigate the relationship between previous biodiversity conservation outcomes, ecosystem services, highly utilised wild vegetables and fruits, food and nutritional security, climate change effects, and climate resilience. We identified gaps in African biodiversity conservation and developed a conceptual framework to highlight integral principles required for the effective biodiversity conservation of wild forests in Africa. The integral principles are active community engagement, a strong network of stakeholders, sustainable plant resources management practices, legal reforms, and the creation of awareness through various platforms. Conservation policies should prioritise African indigenous wild, drought-tolerant vegetables and fruits that serve as an interface between food and medicine; play various roles in human survival in the form of ecosystem services; and act as carbon sinks to ensure a food-secure future with reduced climate change effects. The African indigenous community’s efforts in biodiversity conservation engagements are key to successful outcomes. Full article

We document and analyze an emblematic case study of non-indigenous peasant autonomy and re-peasantization in Sa Kaeo province in the Issan region of Thailand, using a mostly qualitative, single case-study methodology. The Kok Edoi autonomous community, whose members engage in community forest management and increasingly in agroecological farming, was founded more than twenty-five years ago as the product of a land occupation by landless peasants associated with the national Thai social movement, the Assembly of the Poor (AoP), which is part of the global peasant movement, La Via Campesina (LVC). Partially inspired by opportunities given to the community and to AoP by LVC to learn and gain inspiration from Latin American experiences such as the Zapatistas in Mexico, Kok Edoi autonomy exemplifies how the exchange of social movement knowledge and experience can help shape and strengthen local struggles, and it is also suggestive of autonomy as an alternative pathway of resistance and sustainable development in Thailand. We review the literature on territorial autonomy, re-peasantization, and community forestry and autonomy in Thailand and the world. Situating Kok Edoi in Thai history concerning policies and conflicts around land and forests, we examine the type, dimensions, and facets of autonomy and re-peasantization present in Kok Edoi to demonstrate how these factors contribute to the community being considered an emblematic case of peasant autonomy, peasant land occupation, peasant management of and livelihood derived from natural resources, more autonomous alternative markets, collective accumulation, and political training and mobilization that contributes to a class-based national movement. This is novel in an academic literature that has to date focused principally on indigenous autonomy, largely in Latin America. Full article

Pulque, an available traditional Mexican fermented beverage, has deep ethnographic and cultural significance. It was originally consumed by pre-Columbian civilizations, including the Teotihuacanos, Mexicas, Otomies, Zapotecas, Mixtecas, and Maya. It was revered as a sacred drink with both ceremonial and medicinal uses, often reserved for elites and priests. Its production is based on the ancestral extraction and fermentation of aguamiel, a sweet sap obtained from agave plants. While advances in food technology have occurred, traditional techniques for obtaining and fermenting aguamiel remain prevalent, especially in rural communities, reflecting the resilience of indigenous knowledge systems. Recent interest in pulque has focused on its nutritional content and potential health benefits when consumed in moderation, though risks related to excessive intake remain a concern. Moreover, cultural initiatives aim to revitalize indigenous heritage through gastronomic promotion, tourism routes, and festive traditions. This study explores pulque’s production processes, its cultural symbolism, and its evolving role within Mexican society, suggesting that its survival reflects both continuity and adaptation in the face of modernity. This paper is also presented as a narrative integrative review to explore the biocultural significance of pulque across the anthropological, historical, biochemical, and public-health domains. Full article

Background: Edentulism, or toothlessness, is a significant public health issue with profound implications for physical and systemic health, especially during pregnancy, when hormonal and behavioral changes increase the risk of oral diseases. Indigenous populations are particularly vulnerable due to socioeconomic and cultural factors that limit access to dental care. Methods: This pilot study assessed the oral microbiota of nine women, both pregnant and non-pregnant, aged 18–35 from the Salasaca indigenous community in Ecuador, using 16S rRNA gene sequencing. Samples were collected from dentin, saliva, and oral mucosa, and analyzed for alpha and beta diversity levels, taxonomic composition, and ecological metrics using the DADA2 pipeline and a canonical correspondence analysis. Results: Pregnant participants exhibited significantly lower microbial diversity compared to non-pregnant individuals, with notable differences in species richness and community structure. Dominant phyla included Bacillota, Bacteroidota, and Pseudomonadota. Prevotella sp., Neisseria sp., and Haemophilus sp. were among the prevalent genera, with the canonical correspondence analysis highlighting associations between microbial profiles and variables such as gestational status, marital status, and BMI. Conclusion: The findings suggest that pregnancy influences the oral microbiota composition, potentially predisposing women to dysbiosis and dental pathology. This study highlights the need for targeted oral health strategies during pregnancy and serves as a foundation for larger studies in underserved indigenous populations. Full article

Background/Objectives: This systematic review addresses the disproportionate impact of the opioid epidemic on American Indian and Alaska Native (AI/AN) populations by examining the socio-ecological and social network factors that influence opioid use and misuse. While previous reviews have largely focused on treatment modalities or structural determinants such as socioeconomic status and rurality, few studies have explored the role of social networks as risk or protective factors, particularly within AI/AN communities. Methods: Applying the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) framework, the review synthesized findings from three scholarly databases (PubMed, EBSCOhost, ProQuest), six institutional repositories (e.g., Indigenous Studies Portal), and one academic search engine (Google Scholar). Studies that examined the influence of social network domains on opioid misuse in AI/AN populations in the United States, reported quantitative or qualitative data, and were published between 2010 and 2022 were included in this review. Study quality was assessed with the JBI Checklists for Analytical Cross Sectional Studies and Qualitative Research. Of the 817 articles initially identified, 7 met the inclusion criteria, with most studies focusing on AI/AN adolescents and young adults, a demographic shown to be especially susceptible to opioid misuse. Results: The review identified several social network domains that significantly affect opioid use patterns, including familial relationships, peer associations, community dynamics, educational influences, cultural traditions, social media engagement and the effect of historical and intergenerational trauma. These domains can function either as protective buffers or as contributing factors to opioid misuse. Conclusions: The findings underscore the necessity for future longitudinal research to elucidate the causal pathways between these social network factors and opioid behaviors, particularly concerning trauma and digital media exposure. Furthermore, the study highlights the importance of culturally grounded, evidence-based prevention strategies that address the multifaceted social environments of AI/AN individuals. Such approaches are critical to fostering resilience and mitigating the opioid crisis within these historically marginalized populations. Full article

Lopezia racemosa Cav., commonly known as “cancer herb” in indigenous communities, has long been used for its medicinal properties. The biotechnological production of its bioactive compounds through genetic transformation represents a valuable approach for obtaining pharmacologically relevant substances. The initial focus of this study was to identify compounds previously reported in the species; however, phytochemical analysis by HPLC and NMR led to the isolation and identification of two pentacyclic triterpene esters not previously described in L. racemosa: 3-O-[(E)-feruloyl]-maslinic acid (1) and 3-O-[(E)-feruloyl]-corosolic acid (2), identified as constituents of fraction 33. The LRTC3.1 callus line was obtained from hairy roots generated by infecting L. racemosa leaf explants with Agrobacterium rhizogenes strain ATCC15834/pTDT. The crude extract, specific fractions, and the mixture of these compounds demonstrated significant anti-inflammatory and cytotoxic activities. Anti-inflammatory activity was evaluated using the carrageenan-induced mouse paw edema model, where the crude extract achieved 51.02% inhibition of inflammation compared to meloxicam (30.86%). Cytotoxicity was assessed against three human cancer cell lines: breast carcinoma (MCF7), cervical carcinoma (SiHa), and colon carcinoma (HCT-15). Fractions FD (28–29) and 33 exhibited potent cytotoxic effects, with IC₅₀ values of 0.508 and 1.345 µg/mL against SiHa cells, and 0.053 and 2.693 µg/mL against MCF-7 cells, respectively. These findings suggest that transformed L. racemosa cultures represent a promising source of bioactive compounds for potential therapeutic development. Full article

Identifying the diversity of wildlife hosts for malaria parasites in wildlife is crucial for understanding transmission dynamics in endemic regions where humans, vectors, and wildlife heavily overlap. We examined the presence of Plasmodium parasites in free-ranging ring-tailed coatis (Nasua nasua, n = 44) and nine-banded armadillos (Dasypus novemcinctus, n = 66) from an Indigenous community in the Peruvian Amazon. Nested PCR targeting the mitochondrial cytb gene detected Plasmodium spp. DNA in two coatis (4.7%). Sequencing revealed one lineage identical to Plasmodium vivax/P. simium and another to P. malariae/P. brasilianum. A subset of samples was reanalyzed using cox3-based PCR and sequencing in an independent laboratory, confirming P. malariae/P. brasilianum in one coati. No infections were observed in armadillos. These results indicate that coatis in the wild may host diverse Plasmodiidae parasites and that coatis may even carry Plasmodium spp., likely as incidental hosts. Expanding surveillance to additional non-primate mammals will help clarify their role in sylvatic malaria ecology and evaluate potential zoonotic risks. Full article