scholarly journals Science, research and social change in Indigenous health — evolving ways of knowing

2009 ◽  
Vol 33 (4) ◽  
pp. 628 ◽  
Author(s):  
Peter W Harvey
Keyword(s):  
Clinical Research ◽  
Indigenous Health ◽  
Ways Of Knowing ◽  
Science Research ◽  
Indigenous Communities ◽  
Indigenous Australians ◽  
Dominant Culture ◽  
Effect Change ◽  
Traditional Approaches ◽  
Epistemological Framework

History tells us of the overwhelming destructive influence of exotic culture, politics and knowledge forms upon the worldview and wellbeing of Indigenous Australians. The power of dominant culture to oppress, control and dominate traditional Indigenous ways of knowing and being has been identified as a being a crucial influence on the health status, future hopes and aspirations of Indigenous Australians. Fundamental to this assertion is that the alienating effect of the belief in and application of the scientific method in relation to learning and knowing is a phenomenon that is incompatible with the law and cultural ways of traditional Indigenous people. The establishment of the Centre of Clinical Research Excellence (CCRE) is predicated upon and responds to a deep need in our community today to synthesise the ideological and epistemological premises of an increasing range of cultures and world views. It recognises that clinical research, for example, is important to the health of Aboriginal and Torres Strait Islander peoples, but also that the way such research is designed and carried out is also crucial to its potential to effect change in and improve the state of Indigenous health in Australia. This paper examines knowledge principles and processes associated with research in Indigenous communities, explores emerging research trends in science and proposes an epistemological framework for synthesis of traditional approaches with those of the scientific paradigm.

scholarly journals If We Show Them Will They Come? Attitudes of Native American Youth Towards Higher Education

2020 ◽  
Vol 4 (2) ◽  
pp. 99-105
Author(s):  
Emmerentine Oliphant ◽  
Sharon B. Templeman
Keyword(s):  
Native American ◽  
Health Research ◽  
Indigenous Health ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Native Community ◽  
Research Methodologies ◽  
General Validity ◽  
Native Canadian ◽  
Indigenous Ways Of Knowing

Indigenous health research should reflect the needs and benefits of the participants and their community as well as academic and practitioner interests. The research relationship can be viewed as co-constructed by researchers, participants, and communities, but this nature often goes unrecognized because it is confined by the limits of Western epistemology. Dominant Western knowledge systems assume an objective reality or truth that does not support multiple or subjective realities, especially knowledge in which culture or context is important, such as in Indigenous ways of knowing. Alternatives and critiques of the current academic system of research could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous protocols, which are increasingly becoming more prominent both Native and non-Native societies. This paper contains a narrative account by an Indigenous researcher of her personal experience of the significant events of her doctoral research, which examined the narratives of Native Canadian counselors’ understanding of traditional and contemporary mental health and healing. As a result of this narrative, it is understood that research with Indigenous communities requires a different paradigm than has been historically offered by academic researchers. Research methodologies employed in Native contexts must come from Indigenous values and philosophies for a number of important reasons and with consequences that impact both the practice of research itself and the general validity of research results. In conclusion, Indigenous ways of knowing can form a new basis for understanding contemporary health research with Indigenous peoples and contribute to the evolution of Indigenous academics and research methodologies in both Western academic and Native community contexts.

scholarly journals The role of the oral microbiota in chronic non-communicable disease and its relevance to the Indigenous health gap in Australia

2020 ◽  
Vol 20 (1) ◽  
Author(s):  
Matilda Handsley-Davis ◽  
Lisa Jamieson ◽  
Kostas Kapellas ◽  
Joanne Hedges ◽  
Laura S. Weyrich
Keyword(s):  
Oral Health ◽  
Indigenous Health ◽  
Communicable Disease ◽  
Indigenous Communities ◽  
Indigenous Australians ◽  
Oral Microbiota ◽  
Oral Diseases ◽  
Emotional Wellbeing ◽  
Health Gap ◽  
Systemic Health

Abstract Background Aboriginal Australians and Torres Strait Islanders (hereafter respectfully referred to as Indigenous Australians) experience disproportionately poor health and low life expectancy compared to non-Indigenous Australians. Poor oral health is a critical, but understudied, contributor to this health gap. A considerable body of evidence links poor oral health to increased risks of other chronic non-communicable conditions, such as diabetes, cardiovascular disease, chronic kidney disease, and poor emotional wellbeing.  Main The oral microbiota is indisputably associated with several oral diseases that disproportionately affect Indigenous Australians. Furthermore, a growing literature suggests direct and indirect links between the oral microbiota and systemic chronic non-communicable diseases that underpin much of the Indigenous health gap in Australia. Recent research indicates that oral microbial communities are shaped by a combination of cultural and lifestyle factors and are inherited from caregivers to children. Systematic differences in oral microbiota diversity and composition have been identified between Indigenous and non-Indigenous individuals in Australia and elsewhere, suggesting that microbiota-related diseases may be distinct in Indigenous Australians.  Conclusion Oral microbiota research involving Indigenous Australians is a promising new area that could benefit Indigenous communities in numerous ways. These potential benefits include: (1) ensuring equity and access for Indigenous Australians in microbiota-related therapies; (2) opportunities for knowledge-sharing and collaborative research between scientists and Indigenous communities; and (3) using knowledge about the oral microbiota and chronic disease to help close the gaps in Indigenous oral and systemic health.

scholarly journals First Nations Children Count: Enveloping Quantitative Research in an Indigenous Envelope

2020 ◽  
Vol 4 (2) ◽  
pp. 135-143 ◽  
Author(s):  
Cindy Blackstock
Keyword(s):  
First Nations ◽  
Indigenous Peoples ◽  
Quantitative Research ◽  
Social Science Research ◽  
Ways Of Knowing ◽  
Science Research ◽  
Indigenous Communities ◽  
Practice Change ◽  
Indigenous Research ◽  
Rich Diversity

Indigenous peoples repeatedly call for disaggregated data describing their experience to inform socio-economic and political policy and practice change (United Nations Permanent Forum on Indigenous Issues, 2003; UNICEF, 2003; Rae & the Sub Group on Indigenous Children and Youth, 2006). Although there has been significant discourse on the destructive historical role of western research with Indigenous communities (RCAP, 1996; Smith, 1999; Schnarch, 2004) and more recently on cultural adaptation of qualitative research methods (Smith, 1999; Bennet, 2004; Kovach, 2007), there has been very little discussion on how to envelope western quantitative social science research within Indigenous ways of knowing and being. This paper begins by outlining the broad goals of Indigenous research before focusing on how quantitative research is used, and represented, in the translation of Indigenous realities in child health and child welfare. Given the rich diversity of Indigenous peoples and their knowledges, this paper is only capable of what respected Indigenous academic Margo Greenwood (2007) would term “touching the mountaintops’ of complex and sacred ideas.

scholarly journals Two-Eyed Seeing and developmental origins of health and disease studies with indigenous partners

2021 ◽  
pp. 1-7
Author(s):  
Eric N. Liberda ◽  
Aleksandra M. Zuk ◽  
Roger Davey ◽  
Ruby Edwards-Wheesk ◽  
Leonard J. S. Tsuji
Keyword(s):  
Indigenous Health ◽  
Critical Role ◽  
Community Based Participatory Research ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Well Being ◽  
Developmental Origins ◽  
Partnership Model ◽  
Research Findings ◽  
Health And Disease

Abstract Globally, mortality of Indigenous persons is greater than that of their non-Indigenous counterparts, which has been shown to be disproportionately attributable to non-communicable diseases. The historically subordinate position that Indigenous Knowledge (IK) held in comparison to Western science has shifted over the last several decades, with the credibility and importance of IK now being internationally recognized. Herein, we examine how Marsahall’s (2014) Two-Eyed Seeing can foster collaborative and culturally relevant Developmental Origins of Health and Disease (DOHaD) studies for health and well-being by using ‘..the best in Indigenous ways of knowing…[and] the best in Western (or mainstream) ways of knowing…and learn to use both these eyes for the benefit of all.’ At its core, Two-Eyed Seeing also includes the principles of ownership, control, access and possession, and Community-Based Participatory Research, which further reinforces the critical role of Indigenous peoples taking active roles in DOHaD research. Additionally, we also present a partnership model for working with Indigenous communities that includes the principles of respect, equity and empowerment. As researchers begin to fill the gap in Indigenous health, we outline how Two-Eyed Seeing should form the basis of DOHaD studies involving Indigenous communities. This model can be used to develop and guide projects that result in robust and meaningful participatory partnerships that have impactful uptake of research findings.

Support for Indigenous wildlife management in Australia to enable sustainable use

2010 ◽  
Vol 37 (3) ◽  
pp. 255 ◽  
Author(s):  
George R. Wilson ◽  
Melanie J. Edwards ◽  
Jennifer K. Smits
Keyword(s):  
Indigenous People ◽  
Wildlife Management ◽  
Rural Areas ◽  
Management Practices ◽  
Indigenous Health ◽  
Minor Component ◽  
Indigenous Communities ◽  
Customary Law ◽  
Indigenous Australians ◽  
Wildlife Harvesting

Wildlife managers could play a greater role in ensuring that Indigenous wildlife harvesting is sustainable and helping to address community health and employment challenges facing Indigenous Australians in remote and rural areas. Wildlife managers need to listen more to what Indigenous people say they want from their country and for their people, such as increased game to supplement their diet and security for totemic species, to maintain culture. In pre-colonial Australia, adherence to customary law maintained wildlife species Indigenous Australians wanted. Today the long-term sustainability of Indigenous wildlife harvesting is threatened. Where Indigenous communities lack leadership and other social problems exist, their capacity to apply customary land-and sea-management practices and to operate cultural constraints on wildlife use is reduced. The Indigenous right to hunt should coexist with responsible management. Improved wildlife management that combines science and traditional knowledge has implications for Indigenous people worldwide. Western science can support Indigenous passion for caring for the land. It can draw on traditional Indigenous practice and, through reciprocal learning, help reinstate Indigenous law and culture in communities. In Australia, wildlife managers could be more engaged in supporting Indigenous Australians in activities such as surveying populations and estimating sustainable yields, identifying refuge areas, maximising habitat diversity, controlling weeds and feral animals, and exchanging information across regions. Although support for Indigenous land and wildlife management has risen in recent years, it remains a minor component of current Australian Government resource allocation for addressing Indigenous need. Wildlife management could be a stronger focus in education, training and employment programs. Proactive wildlife management conforms to both the western concept of conserving biodiversity and Indigenous wildlife management; it can support sustainable harvesting, provide employment and income, create learning and training opportunities and improve Indigenous health. If greater expenditure were directed to Indigenous wildlife management, wildlife managers, especially Indigenous wildlife managers, could become more engaged in cultural initiatives across traditional and scientific practices and so contribute to programs that address the health and motivational challenges facing Indigenous communities.

scholarly journals Arts-Based Compassion Skills Training (ABCST): Channelling Compassion Focused Therapy Through Visual Arts for Australia’s Indigenous Peoples

2020 ◽  
Vol 11 ◽  
Author(s):  
James Bennett-Levy ◽  
Natalie Roxburgh ◽  
Lia Hibner ◽  
Sunita Bala ◽  
Stacey Edwards ◽  
...  
Keyword(s):  
Indigenous Peoples ◽  
Visual Arts ◽  
Health Professionals ◽  
Cultural Context ◽  
Indigenous Health ◽  
Group Processes ◽  
Indigenous Communities ◽  
Skills Training ◽  
Indigenous Australians ◽  
Compassion Focused Therapy

The last 20 years have seen the development of a new form of therapy, compassion focused therapy (CFT). Although CFT has a growing evidence base, there have been few studies of CFT outside of an Anglo-European cultural context. In this paper, we ask: Might a CFT-based approach be of value for Indigenous Australians? If so, what kind of cultural adaptations might be needed? We report the findings from a pilot study of an arts-based compassion skills training (ABCST) group, in which usual CFT group processes were significantly adapted to meet the needs of Indigenous Australians. At face value, CFT appeared to be a promising approach to enhancing the social and emotional wellbeing of Australia’s Indigenous peoples. However, despite initial consultations with Indigenous health professionals, the first attempts to offer a more conventional group-based CFT to Indigenous clients were largely unsuccessful. Following a review and advice from two Indigenous clients, we combined elements of CFT with visual arts to develop a new approach, “arts-based compassion skills training” (ABCST). This paper reports an evaluation of this pilot ABCST group. The group had 6 × 4 h sessions of ABCST, facilitated by two psychologists (1 Indigenous, 1 non-Indigenous) and two artists (1 Indigenous, 1 non-Indigenous). There were 10 participants, who attended between 2 and 6 sessions: five were clients, five were health professionals. Between 1 and 3 months later, six of the participants (2 clients, 4 health professionals) were interviewed. Qualitative analysis of interview data identified that two key processes—creating a positive group atmosphere and channeling compassion skills training through the medium of visual arts—led to four positive outcomes for participants: planting the seeds of new understandings, embodying the skills of compassion, strengthening relationships with others, and evolving a more self-compassionate relationship. We suggest that the preliminary results are sufficiently encouraging to warrant further development of ABCST in Indigenous communities.

scholarly journals Built Environments and Cardiometabolic Morbidity and Mortality in Remote Indigenous Communities in the Northern Territory, Australia

2020 ◽  
Vol 17 (3) ◽  
pp. 769 ◽  
Author(s):  
Camille Le Gal ◽  
Michael J. Dale ◽  
Margaret Cargo ◽  
Mark Daniel
Keyword(s):  
Built Environment ◽  
Indigenous Health ◽  
Health Behaviours ◽  
Indigenous Communities ◽  
Morbidity And Mortality ◽  
Cumulative Exposure ◽  
Indigenous Australians ◽  
Mortality And Morbidity ◽  
Individual Level ◽  
Community Buildings

The health of Indigenous Australians is dramatically poorer than that of the non-Indigenous population. Amelioration of these differences has proven difficult. In part, this is attributable to a conceptualisation which approaches health disparities from the perspective of individual-level health behaviours, less so the environmental conditions that shape collective health behaviours. This ecological study investigated associations between the built environment and cardiometabolic mortality and morbidity in 123 remote Indigenous communities representing 104 Indigenous locations (ILOC) as defined by the Australian Bureau of Statistics. The presence of infrastructure and/or community buildings was used to create a cumulative exposure score (CES). Records of cardiometabolic-related deaths and health service interactions for the period 2010–2015 were sourced from government department records. A quasi-Poisson regression model was used to assess the associations between built environment “healthfulness” (CES, dichotomised) and cardiometabolic-related outcomes. Low relative to high CES was associated with greater rates of cardiometabolic-related morbidity for two of three morbidity measures (relative risk (RR) 2.41–2.54). Cardiometabolic-related mortality was markedly greater (RR 4.56, 95% confidence interval (CI), 1.74–11.93) for low-CES ILOCs. A lesser extent of “healthful” building types and infrastructure is associated with greater cardiometabolic-related morbidity and mortality in remote Indigenous locations. Attention to environments stands to improve remote Indigenous health.

scholarly journals One Indigenous Academic’s Evolution: A Personal Narrative of Native Health Research and Competing Ways of Knowing

2020 ◽  
Vol 4 (1) ◽  
pp. 57-65 ◽  
Author(s):  
Suzanne L. Stewart
Keyword(s):  
Health Research ◽  
Indigenous Health ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Native Community ◽  
Research Methodologies ◽  
General Validity ◽  
Native Canadian ◽  
Indigenous Ways Of Knowing ◽  
Health And Healing

Indigenous health research should reflect the needs and benefits of the participants and their community as well as academic and practitioner interests. The research relationship can be viewed as co-constructed by researchers, participants, and communities, but this nature often goes unrecognized because it is confined by the limits of Western epistemology. Dominant Western knowledge systems assume an objective reality or truth that does not support multiple or subjective realities, especially knowledge in which culture or context is important, such as in Indigenous ways of knowing. Alternatives and critiques of the current academic system of research could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous protocols, which are increasingly becoming more prominent both Native and non-Native societies. This paper contains a narrative account by an Indigenous researcher of her personal experience of the significant events of her doctoral research, which examined the narratives of Native Canadian counselors’ understanding of traditional and contemporary mental health and healing. As a result of this narrative, it is understood that research with Indigenous communities requires a different paradigm than has been historically offered by academic researchers. Research methodologies employed in Native contexts must come from Indigenous values and philosophies for a number of important reasons and with consequences that impact both the practice of research itself and the general validity of research results. In conclusion, Indigenous ways of knowing can form a new basis for understanding contemporary health research with Indigenous peoples and contribute to the evolution of Indigenous academics and research methodologies in both Western academic and Native community contexts.

Non-Fatal Deliberate Self-Harm in Three Remote Indigenous Communities in Far North Queensland, Australia

Crisis ◽  
2019 ◽  
Vol 40 (6) ◽  
pp. 422-428 ◽  
Author(s):  
Chris Rouen ◽  
Alan R. Clough ◽  
Caryn West
Keyword(s):  
Health Care ◽  
Primary Health Care ◽  
Care Center ◽  
Indigenous Communities ◽  
Indigenous Australians ◽  
Deliberate Self Harm ◽  
Health Care Center ◽  
Far North ◽  
Primary Health ◽  
Self Harm

Abstract. Background: Indigenous Australians experience a suicide rate over twice that of the general population. With nonfatal deliberate self-harm (DSH) being the single most important risk factor for suicide, characterizing the incidence and repetition of DSH in this population is essential. Aims: To investigate the incidence and repetition of DSH in three remote Indigenous communities in Far North Queensland, Australia. Method: DSH presentation data at a primary health-care center in each community were analyzed over a 6-year period from January 1, 2006 to December 31, 2011. Results: A DSH presentation rate of 1,638 per 100,000 population was found within the communities. Rates were higher in age groups 15–24 and 25–34, varied between communities, and were not significantly different between genders; 60% of DSH repetitions occurred within 6 months of an earlier episode. Of the 227 DSH presentations, 32% involved hanging. Limitations: This study was based on a subset of a larger dataset not specifically designed for DSH data collection and assesses the subset of the communities that presented to the primary health-care centers. Conclusion: A dedicated DSH monitoring study is required to provide a better understanding of DSH in these communities and to inform early intervention strategies.

Sustaining University-Community Partnerships in Indigenous Communities: Five Lessons from Papakōlea

2019 ◽  
Vol 16 (1-2) ◽  
pp. 35-63
Author(s):  
Robert Agres ◽  
Adrienne Dillard ◽  
Kamuela Joseph Nui Enos ◽  
Brent Kakesako ◽  
B. Puni Kekauoha ◽  
...  
Keyword(s):  
Learning Community ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Community Based ◽  
Urban And Regional Planning ◽  
Culture Of Learning ◽  
Community Values ◽  
University Of Hawai'i ◽  
The University

This resource paper draws lessons from a twenty-year partnership between the Native Hawaiian community of Papakōlea, the Hawai‘i Alliance for Community-Based Economic Development, and the Department of Urban and Regional Planning at the University of Hawai‘i. Key players and co-authors describe five principles for sustained partnerships: (1) building partnerships based upon community values with potential for long-term commitments; (2) privileging indigenous ways of knowing; (3) creating a culture of learning together as a co-learning community; (4) fostering reciprocity and compassion in nurturing relationships; and (5) utilizing empowering methodologies and capacity-building strategies.

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