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For many Indigenous nations globally, ethics is a conversation. The purpose of this paper is to share and mobilize knowledge to build relationships and capacities regarding the ethics review and approval of research with Indigenous peoples throughout Atlantic Canada. The authors share key principles that emerged for shifting practices that recognize Indigenous rights holders through ethical research review practice.

The NunatuKavut Inuit hosted and led a two-day gathering on March 2019 in Happy Valley-Goose Bay, Newfoundland and Labrador, to promote a regional dialogue on Indigenous Research Governance. It brought together Indigenous Nations within the Atlantic Region and invited guests from institutional ethics review boards and researchers in the region to address the principles-to-policy-to-practice gap as it relates to the research ethics review process. Called “Naalak”, an Inuktitut word that means “to listen and to pay close attention”, the gathering created a dynamic moment of respect and understanding of how to work better together and support one another in research with Indigenous peoples on Indigenous lands.

Through this process of dialogue and reflection, emergent principles and practices for “good” research ethics were collectively identified. Open dialogue between institutional ethics boards and Indigenous research review committees acknowledged past and current research practices from Indigenous peoples’ perspectives; supported and encouraged community-led research; articulated and exemplified Indigenous ownership and control of data; promoted and practiced ethical and responsible research with Indigenous peoples; and supported and emphasized rights based approaches within the current research regulatory system. Key principles emerged for shifting paradigms to honour Indigenous rights holders through ethical research practice, including: recognizing Indigenous peoples as rights holders with sovereignty over research; accepting collective responsibility for research in a “good” way; enlarging the sphere of ethical consideration to include the land; acknowledging that “The stories are ours” through Indigenous-led (or co-led) research; articulating relationships between Indigenous and Research Ethics Board (REB) approvals; addressing justice and proportionate review of Indigenous research; and, means of identifying the Indigenous governing authority for approving research.

Future steps (including further research) include pursuing collective responsibilities towards empowering Indigenous communities to build their own consensus around research with/in their people and their lands. This entails pursuing further understanding of how to move forward in recognition and respect for Indigenous peoples as rights holders, and disrupting mainstream dialogue around Indigenous peoples as “stakeholders” in research.

The first step in moving forward in a way that embraces Indigenous principles is to deeply embed the respect of Indigenous peoples as rights holders across and within REBs. This shift in perspective changes our collective responsibilities in equitable ways, reflecting and respecting differing impetus and resources between the two parties: “equity” does imply “equality”. Several examples of practical changes to REB procedures and considerations are detailed.

What the authors have discovered is that it is not just about academic or institutional REB decolonization: there are broad systematic issues at play. However, pursuing the collective responsibilities outlined in our paper should work towards empowering communities to build their own consensus around research with/in their people and their lands. Indigenous peoples are rights holders, and have governance over research, including the autonomy to make decisions about themselves, their future, and their past.

The value is in its guidance around how authentic partnerships can develop that promote equity with regard to community and researcher and community/researcher voice and power throughout the research lifecycle, including through research ethics reviews that respect Indigenous rights, world views and ways of knowing. It helps to show how both Indigenous and non-Indigenous institutions can collectively honour Indigenous rights holders through ethical research practice.

This paper explores the indigenous climate knowledge (ICK) of the Gwadar fishing community in Pakistan. The main purpose of this paper is to explore the accuracy of ICK and how climatic change brings changes to it and the social lives of local fishers.

Qualitative research methods, including participant observation, in-depth interviews and oral histories, were used to collect the data.

Finding from this long fieldwork shows that this fishing community has a harmonious relationship with nature and local ecology. Their knowledge of local ecology enables them to have equal access to natural resources, sustainable resource management, disaster risk reduction and strong social organization on the coast of Gwadar. Recently their deep relationship with local ecology and sociocultural organization has been disturbed due to huge climate changes caused by human manipulation of the environment. Their ability to foresee climatic events has been reduced. They are finding it impossible to estimate fish availability due to massive climate changes. Local communities are losing their traditional livelihoods and socioeconomic autonomy as a result of growing climate change. Climatic change adds to the existing poverty situation and increases political instability in the region.

The study suggests using the fishermen’s valuable indigenous knowledge of local ecology, climate and its ties to local traditions, culture and resource management for a scientific understanding of climate change and marine resource management in Gwadar, Pakistan.

This is an ethnographic study based on a long term field work. Fishing community is passing through catastrophic climatic changes in the region. This community has been ignored by both government and researchers to record their problems and bring them to academia and media. Therefore, this study will help them raise their voices.

This paper aims to investigate the extent to which three subgroups – people with mental health conditions, people belonging to sexual minority and gender groups and Indigenous peoples – have been “left behind” by countries implementing the World Health Organization’s Framework Convention on Tobacco Control.

A general review of electronic bibliographical databases to provide an overview of smoking prevalence among the three groups and interventions designed specifically to reduce their smoking rates.

Although explanations and specific rates differ, two trends are consistent across all three groups. First, information reported in the past two decades suggests that smoking prevalence is disproportionately high among people with mental health conditions, and in the rainbow and indigenous communities. Second, most cessation programmes are targeted at majority politically dominant groups, missing opportunities to reduce smoking rates in these minority communities.

There is a general dearth of data preventing detailed analysis. Better data collection efforts are required. Trials to identify effective smoking reduction interventions for marginalised groups are needed.

It is socially unjust that these groups are being systematically ignored by tobacco control initiatives. A failure to equitably reduce tobacco harms among all groups across society has contributed to the perceived concentration of smoking in some subgroups. The increasing stigmatisation of people who smoke then adds a marginality, compounding the negative effects associated with belonging to a marginalised group. Ongoing marginalisation of these groups is an important determinant of smoking.

Cross-case analysis of neglected subgroups with disproportionately high smoking rates suggests social marginalisation is a shared and important determinant of smoking prevalence.

This paper highlights inclusion issues Indigenous people experience maintaining their mental health in the workplace.

Using a grounded theoretical approach, five sharing circles were conducted with the Nokiiwin Tribal Council's community members to better understand inclusivity issues related to workplace mental health.

Five themes emerged from the data related to enhancing inclusivity and workplace mental health for Indigenous workers: (1) connecting with individuals who understand and respect Indigenous culture; (2) respecting Indigenous traditions; (3) hearing about positive experiences; (4) developing trusting relationships and (5) exclusion is beyond the workplace.

The next step is to finalize development of the Wiiji app and evaluate the effectiveness of the app in helping Indigenous workers feel included at work and to improve workplace mental health. If effective, the Indigenous-developed e-mental health app will be promoted and its benefits for helping Indigenous workers feel included at work and also for providing accessible mental health resources, will be known. In the future, other Indigenous groups may be potentially interested in adopting a similar application in their workplace(s).

There is very little known about inclusivity issues related to Indigenous workers' maintaining their mental health. This paper identifies major issues influencing the exclusion and inclusion of Indigenous workers.

While companies in developed countries are increasingly turning to indigenous employees, integration measures have met with mixed results. Low integration can lead to breach of the psychological contract, i.e. perceived mutual obligations between employee and employer. The purpose of this paper is to identify how leadership and organizational integration measures can be implemented to promote the perceived insider status (PIS) of indigenous employees, thereby fostering fulfillment of the psychological contract.

A search for relevant literature yielded 128 texts used to identify integration measures at the level of employee–supervisor relationships (leader-member exchanges, inclusive leadership) and at the level of employee–organization relationships (perceived organizational support, pro-diversity practices).

Measures related to leadership included recruiting qualified leaders, understanding cultural particularities, integrating diverse contributions and welcoming questions and challenges. Organizational measures included reaching a critical mass of indigenous employees, promoting equity and participation, developing skills, assigning meaningful tasks, maintaining good work relationships, facilitating work-life balance, providing employment security, fostering support from communities and monitoring practices.

While PIS has been studied in western and culturally diverse contexts, it has received less attention in indigenous contexts. Yet, some indigenous cultural values are incompatible with the basic assumptions of mainstream theories. Furthermore, colonial policies and capitalist development have severely impacted traditional indigenous economic systems. Consequently, indigenous people are facing many barriers to employment in ways that often differ from the experiences of other minority groups.

The purpose of this study is to highlight the indigenous knowledge systems (IKS) preservation efforts in South Africa, with a focus on the National Recordal System and the Indigenous Knowledge Systems Documentation Centres (IKSDCs) across South Africa.

Anchored in the interpretivist paradigm, the qualitative research approach was adopted to explore the objectives of the study. The multiple case study method was considered appropriate and adopted for the study. The data for this study was collected through comprehensive face-to-face interviews and Web content analysis. The population of the study consisted of the staff at the IKSDCs in the selected academic institutions. The purposive sampling technique was used to select the following set of participants in each academic institution: IKS managers/coordinators, digitization officers and online collection administrators.

The findings provide an in-depth understanding of the IKS landscape in South Africa. The findings and recommendations of this paper would be useful to researchers who wish to know more about digitization efforts in South Africa. It would also be useful to all stakeholders and policymakers.

The paper brings to the fore the efforts of the South African government in preserving IKS through documentation and digitization. The paper highlights the sources of indigenous knowledge, types of indigenous knowledge captured, how the indigenous knowledge is ingested in the repositories and how the data is captured. Generally, the roles of the IKSDCs in the capture and preservation of IKS are highlighted.

Senior Indigenous leadership positions across the Australian higher education sector has increased over the past decade. Despite this advancement, there is limited understanding in terms of how to best integrate Indigenous leadership into existing governance structures of Australian universities. In 2018 the Walan Mayiny: Indigenous Leadership in Higher Education project commenced, aimed at establishing a model of best practice for the inclusivity of Indigenous leadership in higher education governance structures. This article presents key findings from the project, namely, a model of senior Indigenous leadership within the Australian universities based on the perceptions of a group of Indigenous academics.

Through qualitative semi-structured interviews with Indigenous academic staff, the perceived value, characteristics and challenges of senior Indigenous leadership were examined. The varying opinions held by Indigenous academics in relation to the qualifications and experience required to fulfil a senior Indigenous leadership position were also highlighted. In doing so, a model of senior Indigenous leadership within the Australian higher education system is presented. The model of best practice presented in this article is underpinned by Indigenous Institutional Theory (Coates et al., 2022), a theoretical framework developed from the Walan Mayiny study.

The research findings highlight the diverse opinions of Indigenous academics in relation to the qualifications and experience required to fulfil a senior Indigenous leadership position. The six essential components are built upon the core characteristics, values and behaviours that senior Indigenous leaders need to have according to Indigenous academics, in order to advance Indigenous success within the academy.

Given Australian universities are being called upon to ensure that senior Indigenous leaders are in the best position possible to forge institutional change, senior Indigenous leaders within the academy may find the contextual Indigenous leadership model beneficial. The model allows one to uphold cultural integrity and fulfil the responsibilities and obligations of their higher education institution, while being able to serve their Indigenous colleagues and communities, leading to the advancement of Indigenous higher education outcomes. Importantly, the model can be adapted to suit all First Nations Peoples globally, who also find themselves working within the shackles of Western institutions.

Broadly understood as repeated, intentional, and aggressive behaviors facilitated by digital technologies, cyberbullying has been identified as a significant public health concern in Australia. However, there have been critical debates about the theoretical and methodological assumptions of cyberbullying research. On the whole, this research has demonstrated an aversion to accounting for context, difference, and complexity. This insensitivity to difference is evident in the absence of nuanced accounts of Indigenous people's experiences of cyberbullying. In this chapter, we extend recent critiques of dominant approaches to cyberbullying research and argue for novel theoretical and methodological engagements with Indigenous people's experiences of cyberbullying. We review a range of literature that unpacks the many ways that social, cultural, and political life is different for Indigenous peoples. More specifically, we demonstrate there are good reasons to assume that online conflict is different for Indigenous peoples, due to diverse cultural practices and the broader political context of settler-colonialism. We argue that the standardization of scholarly approaches to cyberbullying is delimiting its ability to attend to social difference in online conflict, and we join calls for more theoretically rigorous, targeted, difference-sensitive studies into bullying.

The purpose of this study is to discuss how enhancing the role of local institutions (LI) and incorporating indigenous knowledge (IK) in climate change adaptation planning can improve adoption and scaling success of climate-smart agriculture innovations.

A review of relevant literature from sub-Saharan Africa was used to answer the study research questions.

Embracing IK and LI in climate change adaptation projects can enhance adoption and scaling success of climate-smart agriculture innovations in smallholder farming. Such efforts will improve: information gathering and dissemination, mobilization of resources, establishment of useful networks with relevant stakeholders, capacity building farmers on various fronts and provision of leadership in climate adaptation programs.

Fully embracing IK and LI can improve the scaling of climate-smart innovations only if development partners recognize IK systems that are to be transformed and build on them instead of trying to replace them. Also, participatory approaches in scaling innovations will enhance input from rural people in climate change adaptation programs.

Development interventions aimed at taking proven effective climate-smart innovations to scale must, therefore, engage local communities and their indigenous institutions as active stakeholders in designing, planning and implementation of their climate adaptation programs.

Against a milieu of fragmented research that documents indigenous practices related to food security, and the heterogeneous settings from which the studies have been conducted, this study aims to synthesize the evidence of indigenous knowledge-food security nexus to strengthen the call for the revitalization of indigenous knowledge (IK) as part of the mechanisms to manage food security challenges being aggravated by climate change.

Drawing on insights from sub-Saharan Africa (SSA), this study reviews 122 articles accessed from the Web of Science and Scopus databases, which covered indigenous methods used for producing, gathering, processing, preserving and storing diverse food sources that indigenous people deploy in securing their food systems.

The surge in attention to focus on IK-food security nexus tends to be influenced by the growing acknowledgement of climate change impacts on food systems. Essentially, the IK-based practices adopted address all the four food security pillars that are specified by the Food and Agricultural Organization (FAO) as availability, accessibility, utilization and stability. The main motivation behind the continued use of IK-based ways relates largely to the interest to be food secure against climatic shocks and partly to the desire to maintain people’s food cultures and food sovereignty.

This study deploys the food security pillars provided by the FAO (2012) to demonstrate that IK-based ways of food management are capable of addressing all the four food security dimensions, a critical observation toward revitalizing IK in managing growing food security challenges that are intensified by climate change in SSA.