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

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.

2019 ◽  
pp. 088626051988591
Author(s):  
Robin Fitzgerald ◽  
Heather Douglas ◽  
Lachlan Heybroek

The significant overrepresentation of Indigenous people in Australian prisons has been the subject of numerous studies. In this article, we build on recent research suggesting that sentencing in domestic violence cases might be an important contributor to this overrepresentation of Indigenous people. We broaden the existing research by examining differences for Indigenous and non-Indigenous defendants in domestic violence cases across a range of sentencing outcomes including imprisonment, probation, fines, and good behavior orders. We also consider whether the degree of geographic remoteness of the court influences these sentencing outcomes. To accomplish this, we use administrative court data from Queensland, Australia, and employ a multinomial hierarchical modeling strategy appropriate for nested court-level multilevel data. The findings further support recent Australian research suggesting that there are sentencing disparities for Indigenous and non-Indigenous people in relation to domestic violence, and in particular, that harsher sentences such as imprisonment are disproportionately reserved for Indigenous defendants. Our research demonstrates that these disparities in the likelihood of imprisonment occur irrespective of defendants’ domestic violence protection order (DVO) breach histories and the location of the sentencing court. Based on the findings, we conclude with a discussion of possible ways forward. Although there is no question that Indigenous women should be safe and free from violence, supporting a harsher sentencing regime for those who breach DVOs is not effective. Instead, we argue that flexible strategies that work within and for Indigenous communities in Australia are required.


Author(s):  
Silva Larson ◽  
Natalie Stoeckl ◽  
Diane Jarvis ◽  
Jane Addison ◽  
Daniel Grainger ◽  
...  

Conservation and environmental management have been reported as offering opportunities to substantially improve the wellbeing of Indigenous people. Using the holistic wellbeing impact evaluation (W-IE) approach—well suited for use in Indigenous communities—we interviewed 190 Indigenous Australians across four communities. All communities were involved in the Indigenous land and sea management programs (ILSMPs). Our study explored the conceptualisation of ‘wellbeing’ by participants. In particular, we were interested in the aspects of wellbeing perceived to be affected by ILSMPs. Out of the 26 wellbeing factors explored, ‘Health centres’; ‘Language’; ‘Schools’; and ‘Safe community’ emerged as being of highest importance to the largest percentage of the respondents. When grouped using principle components analysis (PCA), the ‘Community and society’ domain emerged as the most important; accounting for 52% of the overall importance of all wellbeing factors. The second most important domain was the ‘Country and culture’, contributing 31%. Lastly, ‘Economic aspects’ contributed only 17%. Respondents believed that ILSMPs have played a considerable causal role in improving wellbeing, by positively changing factors most important to them. Specifically, 73% of perceived causal links were related to improvements in the ‘Country and Culture’ and 23% to ‘Community and Society’ domain. We thus conclude that land management for Indigenous people is much more than ecological or environmental management with ILSMPs, perceived to cause a wide range of cultural and social benefits. We also propose ways in which the future design of such programs could be improved to further increase benefits.


2020 ◽  
Vol 20 (1) ◽  
Author(s):  
Matilda Handsley-Davis ◽  
Lisa Jamieson ◽  
Kostas Kapellas ◽  
Joanne Hedges ◽  
Laura S. Weyrich

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.


2020 ◽  
pp. 319-331
Author(s):  
Nurbaya Nurbaya ◽  
Wahyu Chandra ◽  
Pramesthi Widya Hapsari

The traditional knowledge about the use of ancestral medicines to cure children was highly valued by the indigenous community and an essential part of their indigenous health system. This study aimed to provide insight into the traditional medication using plant-based medication to children in an indigenous community in South Sulawesi Province. This study was conducted in Kaluppini Village, Enrekang Regency, South Sulawesi. In-depth interviews and focus group discussions were conducted both in Bahasa Indonesia and the local language. Informants were traditional birth attendants and mothers of under-five. This study was carried out from January to June 2018. Data were analyzed using thematic coding. It is found that Kaluppini mothers have traditional knowledge of treatment. They used kinds of plants as traditional remedies to cure their children. This traditional medication named as pembollo’ and pejappi. Pembollo’ are traditional plants intended to cure sick children. Kaluppini people believe that pejappi is a collection of traditional plant that can treat kinds of illnesses among children, including to prevent them from supernatural things. Kaluppini indigenous people practice and believe in their traditional plants to cure their children. Traditional birth attendants play a crucial role in providing these traditional plants. Information provided in this study could be a rational basis for health-related stakeholders to develop programs of health education and promotion for indigenous communities.


2010 ◽  
Vol 34 (1) ◽  
pp. 123 ◽  
Author(s):  
Lynn B. Meuleners ◽  
Andy H. Lee ◽  
Delia Hendrie ◽  
Michelle Fraser

Indigenous people experience a disproportionately high burden of interpersonal violence. This paper compares the demographic characteristics and injury circumstances of male and female Indigenous Australians hospitalised due to interpersonal violence in Western Australia over a 15-year period. A population-based, retrospective study of all hospitalisations due to interpersonal violence for Indigenous people in WA was undertaken using the linked 1990–2004 data from the WA Mortality Database and the Hospital Morbidity Data System. The majority of Indigenous hospitalisations were for females (56.3%). Female victims were more likely to be admitted due to maltreatment and rape (11.9%). Age profiles, residential location and length of hospital stay were similar between both sexes. The results indicate higher rates of hospitalisation and readmissions for interpersonal violence in WA among Indigenous females than males. There may potentially be different risk factors for each sex and further investigation will have public health benefits. What is known about the topic?Indigenous people experience a disproportionately high burden of interpersonal violence compared with non-Indigenous people. In contrast to the general population, Indigenous females are hospitalised for interpersonal violence at a higher rate than their male counterparts. What does this paper add?This study used population-based data to compare the different characteristics between Indigenous male and female hospitalisations due to interpersonal violence in Western Australia. Females were hospitalised at nearly 1.3 times the rate of males and comprised the majority (65%) of hospitalisations for those admitted more than once. What are the implications for practitioners?The results provide policy makers and planners with a basis for making informed decisions on where to specifically target resources so as to reverse the increasing burden of interpersonal violence on Indigenous communities. In addition, more rigorous prospective investigation is required to determine the contributing factors of interpersonal violence hospitalisations for Indigenous people.


2021 ◽  
Vol 6 (1) ◽  
pp. e003852
Author(s):  
Jodie Bailie ◽  
Alison Frances Laycock ◽  
Kathleen Parker Conte ◽  
Veronica Matthews ◽  
David Peiris ◽  
...  

IntroductionIndigenous communities worldwide are leading calls for all research involving Indigenous people to be underpinned by values and principles articulated by them. Many researchers are explicitly adopting these principles to guide what, where, how and when research is undertaken with Indigenous people. With critical reflection to support the implementation of such principles largely absent from published literature, this paper explores both the implementation of, and the outcomes from a set of guiding principles used in a large-scale Australian research collaboration to improve Indigenous health.MethodsIn this inductive qualitative study, we adopted a principles-focused evaluation approach. Based on interviews with 35 actors in the collaboration and a review of project documents, we generated themes that were then iteratively discussed, refined and categorised into (1) ‘strategies’—activities by which implementation of our guiding principles were recognised; (2) ‘outcomes’—results seen from implementing the principles and (3) ‘conditions’—aspects of the context that facilitated and constrained implementation of the principles.ResultsRespondents found it difficult to articulate how the guiding principles were actually implemented, and frequently referred to them as part of the fabric of the collaboration. They viewed the set of principles as mutually reinforcing, and as providing a rudder for navigating complexity and conflict. Implementation of the principles occurred through five strategies—honouring the principles; being dynamic and adaptable; sharing and dispersing leadership; collaborating purposefully and adopting a culture of mutual learning. Outcomes included increased Indigenous leadership and participation; the ability to attract principled and values-driven researchers and stakeholders, and the development of trusting and respectful relationships. The conditions that facilitated the implementation of the principles were collaborating over time; an increasing number of Indigenous researchers and taking an ‘innovation platform’ approach.ConclusionOur findings show that principles guiding collaborations are valuable in providing a focus, direction and a way of working together when they are collaboratively developed, hold genuine meaning for all members and are implemented within a culture of continuous critical reflection, learning and adaptation, with ongoing reinterpretation of the principles over time.


2018 ◽  
Vol 5 (2) ◽  
pp. 67-82
Author(s):  
Hasrat Arjjumend

The Nagoya Protocol on Access and Benefit Sharing (ABS) provides for the rights of Indigenous people and local communities in accordance with United Nations Declaration of Rights of Indigenous People. The Parties are obliged to take legislative, administrative and technical measures to recognize, respect and support/ensure the customary laws & institutions and community protocols of Indigenous peoples and local communities (ILCs). Within the ambit of contemporary debates encompassing Indigenous peoples’ right to self-determination, this paper examines the effectiveness of international law (i.e. Nagoya Protocol) to influence existing or evolving domestic laws, policies or administrative measures of Parties on access and benefit sharing. Through opinion surveys of Indigenous organizations and national authorities of CBD’s Parties, the findings indicate that the space, recognition and respect created in existing or evolving domestic ABS measures for rights of Indigenous communities are too inadequate to effectively implement the statutory provisions related to customary laws & institutions and community protocols, as envisaged in Nagoya Protocol. As the bio-cultural rights of Indigenous people are key to conservation and sustainable use of biodiversity, the domestic ABS laws need reorientation to be sufficiently effective in translating the spirit of international ABS laws into domestic policies.


2016 ◽  
Vol 6 (2) ◽  
pp. 17-20
Author(s):  
Max Deschner ◽  
Emilie Glanz

ABSTRACTFor decades, Canada’s Indigenous populations have experienced high rates of suicide relative to the general population. This com­mentary suggests that suicide among Indigenous people cannot be explained solely through the causal effects of downstream de­terminants of health; upstream health determinants such as Canada’s colonial past and cultural continuity are equally, if not more, instructive in understanding the tragedy that is taking place in many Indigenous communities across Canada. Medical trainees and physicians can contribute to improvements in Indigenous health by advocating for culturally safe healthcare access and research, as well as Indigenous-oriented medical training. RÉSUMÉPendant des décennies, les populations autochtones au Canada ont connu des taux élevés de suicide comparativement à la popula­tion générale. Ce commentaire suggère que le suicide chez les personnes autochtones ne peut être expliqué uniquement par les effets causaux des déterminants de la santé « en aval » ; les déterminants de la santé « en amont », tels le passé colonial du Canada et la continuité culturelle, sont tout aussi, sinon plus importants pour comprendre la tragédie se déroulant dans plusieurs communautés autochtones à travers le Canada. Les médecins et étudiants en médecine peuvent contribuer à l’amélioration de la santé autochtone en plaidant pour de la recherche et un accès aux soins de santé qui sont culturellement sécuritaires, et pour des formations médicales axées sur la santé autochtone. 


2009 ◽  
Vol 33 (4) ◽  
pp. 628 ◽  
Author(s):  
Peter W Harvey

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.


to-ra ◽  
2016 ◽  
Vol 1 (3) ◽  
pp. 183
Author(s):  
Hidayat Hidayat

Recognition of the existence of customary rights by Article 3 of the Basic Agrarian Law is a natural thing, because along with the customary rights of indigenous communities have existed before the formation of the state of Republic Indonesia. However, many cases of communal land which arise in the regional and national scale, will never obtain settlement completely without any objective criteria necessary as a benchmark determinants of the existence of customary rights and their implementation. Criteria for deciding about the existence of customary rights is composed of three elements, namely the existence of a particular customary law community, the presence of certain customary rights into the environment and the purpose of taking the lives of indigenous people, and the existence of customary law regarding the maintenance of order, control and use lands which apply and be adhered to by the indigenous peoples. Metode of reserach is juridis normative. The results of reaserach shows that there is no regulatory of customary right, and the rule is still from the society. The rule of customary right can be gap to customary rights, in fact lowest.Kata Kunci : Pengakuan hukum, Hak ulayat Masyarakat Hukum Adat


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