AlterNative: An International Journal of Indigenous Peoples

Strengths-based parenting research involving Aboriginal fathers is scarce. This study centralises the knowledge and experiences of Aboriginal fathers and father figures living on Darkinjung Country, Central Coast of New South Wales, Australia. Yarning methodology was used to explore the roles and experiences of Aboriginal fathers living on Darkinjung Country and discuss what it means to be a healthy father as defined by Aboriginal men. Role modelling positive behaviours, connecting with other Aboriginal men, and fulfilling cultural obligations were identified as distinct elements of being an Aboriginal father. Processing trauma, healing, and disconnection from culture were identified as factors that can negatively impact fathering, while caring for others, making healthy choices, and strong relationships can positively impact fathering. This study addresses the omission of Aboriginal fathers in the parenting conversation and findings should be factored in the provision of care of Aboriginal fathers and their children.

In Aotearoa New Zealand, perinatal mental health outcomes and maternal suicide rates demonstrate that Māori (the Indigenous peoples of New Zealand) mothers and birthing parents have the worst outcomes relative to other ethnic groups. Little research exists exploring Indigenous approaches to perinatal mental health or the perspectives of Indigenous peoples on perinatal mental health interventions. This article explores a kaupapa Māori (Māori approach) perinatal mental health intervention, offering insights around its responsiveness to the needs of Māori birthing parents. This qualitative study was guided by kaupapa Māori research methodology and explores the experiences of 11 Māori mothers who had accessed a kaupapa Māori group intervention for perinatal mental illness. Results demonstrate that future service design of perinatal mental health services should consider the incorporation of whanaungatanga (relationship building) and tikanga (cultural customs, conventions) to improve mental health outcomes and elevate the mana (prestige, power) of Māori during the perinatal period.

This article explores the infiltration of colonial education and influence into Indigenous communities and highlights how decolonial methodologies illuminate these issues. By drawing from Indigenous methodologies, we center the voices of two Quechua (an Indigenous ethnic group and language in South America, primarily in the Andean regions of Peru, Ecuador, Bolivia, and parts of Colombia and Argentina) youth, ensuring the research benefits Indigenous communities and promotes equity. Lised and Ruben lead the narrative set in June 2021, revealing their interpretations of colonization amid the cultural heritage of the Quechua people in Peru. Our deliberative storytelling approach reflects our commitment to decolonizing methodologies, providing a nuanced understanding of colonial legacies within Indigenous contexts. The three non-Indigenous co-authors act as bridges, aligning academic expectations with the words, analysis, and determination of these young Indigenous leaders.

Between December 1, 2023, and February 29, 2024, two Native hip hop tracks were released that embody Indigenous futurism—Futuristic Ndns by SouFy featuring Def-i and Nataanii Means, and Red Future by Snotty Nose Rez Kids. This article argues that many Native hip hop artists use both the Native technosphere and on the ground communities to disseminate Native hip hop bundles that hold radical possibilities for the building of Native futures. First, I lay out a brief historiography of Native hip hop rooted in Black and Native solidarity, presenting Native hip hop bundles as a way of passing knowledge. I then argue that digital media and the Native technosphere offer a parallel alternative to the colonization of land and cultural spaces, one that is rooted in citational practices. Finally, I turn to Native futures through hip hop technologies from a pedagogical standpoint to pass knowledge to future generations.

This article explores the 2021 film adaptation of Patricia Grace’s novel Cousins (1992) and the central role of te tōrino (spiral storytelling structure) in both works. Te tōrino reflects Māori (Indigenous Peoples of New Zealand) understandings of time and life, premising non-linear, cyclical, and polyphonic narrative methodologies, and is employed by Grace in her novel. Grace-Smith and Gardiner’s adaptation notably retains this approach, and in doing so, the filmmakers follow the tradition of Fourth Cinema, using Māori principles to guide production, in contrast to mainstream cinema conventions. The Māori cinematic corpus contains eight literature-to-film adaptations, and yet, little research has been undertaken to understand the process or the influence of Māori storytelling histories. The retention of te tōrino in Cousins highlights potential implications for adaptation studies, particularly around the existence of a narrative core, the role of the author, and the application of Western theoretical frameworks on Māori adaptations.

This article describes the process, ontological issues, controversies, and results of a podcast production effort directed by Indigenous leaders of the Uitoto, Okaina, Bora, and Muinane peoples living in the Amazonian region, together with a team of Colombian urban scholars, and addressed to young Indigenous people in their territory. The effort implied a decolonization of concepts such as education, sound, listenership, and podcasting. It required accepting the existence of other ways of living, of other ontologies, in short, to engage in a pluriversal perspective. The Indigenous podcasts produced are based on relational ontologies, with no division between the human and nonhuman world: the voices of the long-gone elders go in tune with the voices of living ones, as well as with the sounds of the water, the birds, and the drums, which show the profound imbrication of all these elements.

It remains important to remove the narrative of a deficit ideology and attend to asset-focused scholarship on Indigenous identities. As such, this study explored how Native students and families in Nevada perceive higher education and the reasons they select or opt out of attending higher education. Using a qualitative methodology with a comparative case study, 36 semi-structured interviews were conducted with participants as pairings, students and their student supporter. Findings indicate that participants held strong, positive values toward higher education, with an opportunity to improve their lives and tribal community. The key themes of Intergenerational Knowledge, Harmony & Balance, and Cultural Revitalization were central to their perceptions. An emphasis on these areas can be used to better support Native students and families with recruitment, retention, and completion in higher education, particularly when examining ways to enhance educator pathways.

This article critically examines the systemic barriers faced by Indigenous students in secondary and post-secondary education in Ontario, Canada. Through a qualitative analysis of existing literature and policy documents, the study highlights how Eurocentric curricula, standardized assessments, and cultural disconnection perpetuate educational inequities and impact Indigenous student achievement. Aligning with the Truth and Reconciliation Commission’s tenth Call to Action—which demands closing the achievement gap within one generation—this study proposes evidence-based, culturally informed approaches to curriculum reform, assessment practices, and pedagogical strategies. Key recommendations include integrating Indigenous knowledge systems and pedagogies, enhancing professional development for educators in cultural competency, implementing holistic support systems, and fostering meaningful partnerships with Indigenous communities. These recommendations are organized into three intervention categories: (a) teacher education and training; (b) classroom interventions; and (c) program and policy evaluation. This study contributes to the ongoing dialogue on decolonizing education and advancing reconciliation in Ontario’s education system.

In this article, we reflect on our methodology, working with a uniquely Indigenous approach to collaborative cross-cultural research and sustainability planning for murrukupuni (Country) and winga (salt water) on the Tiwi Islands, Northern Territory, Australia: the Turtuni Framework, which takes its name from the turtuni (a carved wooden pole) used in Tiwi (the Indigenous Peoples of the Tiwi Islands) ceremonies and governance. We focus on the emergence of the Turtuni Framework from existing Tiwi governance models of relationality as a means of exploring a vision for Indigenous-led transdisciplinary work in research and practice, in particular for biodiversity and sustainability planning. We place contemporary academic discourse on concepts of composing, decomposing, and recomposing in conversation with practices of working with Tiwi knowledge and politico-epistemics.

There is increasing recognition within disaster research and practice that Indigenous cultural technologies may be drawn on to strengthen disaster risk reduction. This rapid review presents an emic and discursive analysis of Indigenous emergency management noted in disaster research literature between January 2000 and July 2022. There is a limited body of peer-reviewed research literature that specifically discussed Indigenous Peoples’ engagement with emergency management. Review findings indicate that Indigenous knowledges and practices are shaping emergency management initiatives locally, regionally and nationally. Yet epistemological tensions between Western European science and Indigenous understandings of emergency management have impacted effective uptake of Indigenous knowledges within disaster science and emergency management sectors. Despite challenges due to deeply embedded colonial practices worldwide, there are opportunities for the advancement of Indigenous Peoples to have greater autonomy in emergency management research, policy and practice.

The article investigates Indigenous belonging and presence in urban areas by focusing on Indigenous experiences of urban settling, homemaking, mobility, and place-naming. Particular attention is given to the role of human–environment interactions in these processes. The empirical data derives from interviews, cartographic records, and long-term research with urban-dwelling коми | Komi (the Indigenous people of the Komi Republic, Russia). The article reveals significance of urban-to-rural mobility for people’s well-being while also highlighting the equal importance of human–environment interactions in fostering Komi belonging and homemaking in the city. It underscores the importance of Indigenous toponyms and the potential of non-Indigenous place names in asserting Indigenous presence. Additionally, it addresses the challenges surrounding the use of Indigenous place names in the context of changing people-place relationships and language shift.

Indigenous identity is supported by connections to land, community, and culture and is a key aspect of health. Cultural identity is threatened by settler colonialism, and urban Indigenous Peoples experience unique challenges including the myth that Indigeneity is incompatible with urban areas, even though most Indigenous Peoples in Canada live in cities, and many express their identities through urban Indigenous food sovereignty (IFS) practices. Kingston Native Centre and Language Nest, Indigenous Diabetes Health Circle, and Queen’s University researchers created IFS programming in Kingston, Ontario, Canada, to support wholistic health. Impacts on Indigenous participants’ cultural identities were explored through one-on-one interviews (n = 11), one programme participant sharing circle (n = 8), and one programme facilitator sharing circle (n = 12). Ribbon skirt analysis with storytelling methodology produced storied results. Findings demonstrate how participants express their cultural identities within processes conceptualized as Indigenous placekeeping through IFS practices that benefit wellbeing.

Little is known about the knowledge, experience, and insights of pale-skinned Aboriginal men on executive and management boards. This research aimed to draw on these experiences to propose alternative approaches to boardroom practice. A Participatory Action Research approach involving four pale-skinned Aboriginal men with board experience generated themes of connection, shared and distributed leadership, and yarning as foundational guiding principles for influencing the culture of boardroom operations potentially allowing greater connection to the community it serves. These guiding principles have been utilised by First Nations people for centuries, however, are not recognised or validated within the dominant mainstream boardroom environment. A conceptual model for principle-based decision-making was developed to assist with the operation of boardrooms. Elements of the model include principles, the law and technical aspects that are underpinned by respect which influences the decision-making process.

Indigenous Communities worldwide stress the vital role of Land in their health and identity. Colonisation has intentionally disrupted this connection; however, Indigenous Communities are reclaiming and reviving their cultures by resisting colonial influences and enacting Indigenous methodologies and pedagogies. This scoping review aimed to understand the ways in which Land-based healing is conducted and understood globally by Indigenous Communities. Two reviewers searched five databases to identify records eligible for inclusion. Principles of content analysis were used to synthesise patterns across the data. The systematic search located 9,018 unique articles, of which 27 fully satisfied the inclusion criteria. Findings represented 13 Indigenous Communities across four countries. The included articles collectively applied a set of seven shared principles in their practice. Based on the evidence discussed in this review, combined with the wealth of global Indigenous Knowledges the significance of Land-based healing for the well-being of Indigenous Peoples is indisputable.

Suicidal behavior, which includes suicidal ideation, attempted suicide, and completed suicide, disproportionately affects Indigenous communities, exacerbated by factors like lack of education, limited job opportunities, access difficulties to basic needs, cultural identity loss, domestic violence, and substance abuse. Consequently, Indigenous communities have developed practices and processes that serve as protective factors, promoting mental health and preventing suicidal behavior. The aim of this article is to describe and analyze the practices that Indigenous individuals and communities have developed to address complex issues such as suicidal behavior. The study employed a qualitative approach using Community-Based Participatory Research, utilizing techniques and methodologies specific to Indigenous communities, with grounded theory for information analysis. Indigenous communities in the Department of Antioquia, northwest Colombia, have developed practices to address suicidal behavior, based on connection with the territory, family and community relationships, belief systems, and intercultural dialogue.

The objective of the study is to conduct a systematic review and methodological quality appraisal on studies reporting the development of health and wellbeing outcome measures for Māori (Indigenous people of New Zealand), identify common features and processes, and critically appraise the measures using the COnsensus-based Standards for the selection of health Measurement INstruments (COSMIN). Key databases were searched using key terms in May 2022 without date limiters. English or Māori language publications were included if they reported Māori health and wellbeing outcome measure development. Studies were then appraised using the COSMIN. Seven publications developed outcome measures and seven reported the validation of the measures. All studies were Inadequate when appraised using the COSMIN so measurement properties were not appraised. This study highlights the value of integrating Indigenous and western research methods to yield culturally relevant outcome measures, promoting equity in health and wellbeing assessment for Māori.

There are inequities for Māori (Indigenous peoples of New Zealand) in relation to chronic pain, including a disproportionate prevalence of chronic pain, a greater impact of pain, and reduced long-term benefit from chronic pain services. This likely arises from impacts of colonisation and racism within health services. The study aimed to determine the experience of Māori who had attended a 3-week pain management programme in Aotearoa New Zealand. Six participants were interviewed regarding their experiences of attending the programme, and the data analysed using thematic analysis. Five themes were developed: Lost and alienated, Manaakitanga (kindness, respect, care) created a supportive environment; Education enables mana āhua ake (personal autonomy); Whanaungatanga (relationship) is valued; and Where is the tikanga (Māori protocols)? The programme provided respectful care that facilitated participants to make their own health care choices. However, the lack of tikanga and Māori health views meant the programme was experienced as medical and Western-oriented.

This article presents the conceptualisation and application of a critical Indigenist methodology founded in Ubuntu (an African philosophy). Methodologies founded in Indigenous knowingness are robust, offering a transformative approach to research and an alternative lens to understand the experiences of minoritised communities affected by the legacies of western research and continue to experience the harmful impacts of colonisation. This methodology is a novel contribution to Indigenous epistemology that privileges all aspects of being Indigenous, creating space for Indigenous theorising for, by and with Indigenous migrant communities residing on the lands of other Indigenous Peoples in a colonial context. The grounding of this work in the values of Ubuntu and te ao Māori (the Māori (the Indigenous Peoples of Aotearoa New Zealand) world), in collaboration with Indigenous African migrants, enabled an in-depth understanding of their lived realities with neurodiversity. Diverse philosophies and theories can collectively be applied to advance decolonising research for and with minoritised communities.

Pacific Research Methodologies have been used to acknowledge relationality and responsibilities to research participants. In the context of the University of British Columbia where Pacific peoples are not represented, vakaturaga (a Fijian methodology about practicing chiefly obligations to others) can be applied to support the assertion of Fijian epistemology in diaspora, invite the tracing of kinship to place the researcher in a lineage of those who have come before, and challenge the reader and researcher to actively envision long-term responsibility to participants. Vakaturaga can be practiced using collaborative poetry that outlines kinship and reminds the reader and researcher of their responsibilities, alongside outlining explicit commitments to the application of the research findings. Overall, vakaturaga can support the continued practice of obligations to participants’ shared stories and can support the work of representing the Pacific at the University of British Columbia.

Equity in pandemic planning and response for First Nations peoples in Australia requires a deeper understanding of sociocultural realities to determine appropriate public health actions. First Nations community panels were held in three locations across Australia between September 2020 to December 2020 to make decisions on how government authorities should help First Nations peoples keep safe from COVID-19. Twenty-two First Nations peoples participated in online panels. Panels heard from public health experts, examined the evidence and deliberated on the issues. All panels highlighted that embedding First Nations worldviews into health policy was important. First Nations peoples must be supported and resourced to enable self-determination in preparation for future infectious disease emergencies, otherwise their health could be negatively impacted if they are not intentionally considered or actively engaged.

Shining Mountains Living Community Services in Red Deer, Alberta, Canada, provides a range of social services for Indigenous Peoples in the area, particularly Métis (an Indigenous people of Canada), who are struggling with sexual health vulnerabilities. Under the direction of a Métis Wellness Advisory Council at Shining Mountains, this study sought to understand how stigma and discrimination affect sexually diverse and gender-diverse Métis community members. Grounded in qualitative interviews and Métis methods including sharing circles and visual arts, this study looked at experiences of stigma, resilience, and healing for Key Informants including sexual or gender-diverse Métis Peoples. This article details findings from eight Key Informant interviews and discusses major themes related to Layers of Stigma, Métis Identity and Teachings, and Resilience and Healing. Conclusions offer directions for mental health service development and community healing.

The MEKE (Move, Engage, Konnect, Evolve) Initiative is a pro-equity intervention developed by Māori (Indigenous people of New Zealand) for Māori that promotes positive community wellbeing through unity. A case study approach and appreciative inquiry were used to gather the perceptions of the MEKE Initiative from community members through interviews, focus groups, and feedback forms. The findings highlight the importance of multi-organisational partnerships in creating a responsive community-centred initiative to engage people in group fitness activities. Other outcomes included the growth of emerging Indigenous researchers, positive media engagement, the academic engagement and success of community participants, the exploration of sustainable funding models, and the connection with other community initiatives. The study highlights the significance of community engagement and collaboration in driving positive change and enhancing the overall hauora (health and wellbeing) of the Maraenui community in Napier, Hawke’s Bay, Aotearoa New Zealand.

A rapid systematized review of health care programmes for Indigenous peoples in Canada from January 1 2019 to March 9 2022 resulted in two programmes that were evaluated as safe by the Indigenous recipients of care. Thematic analysis identified four cultural safety domains that created a safe, high-quality, patient-centred approach to health programming for Indigenous peoples from the evaluated programmes, a scoping review and the grey literature: patient empowerment; patients are supported to draw strength from their Indigenous identity, culture and community; provide trauma-informed care; and Indigenous leadership, decision-making and health governance. We describe the cultural safety domains and how they were applied in the evaluated programmes. First Nations members of the Wâhkohtowin Research Group and Elders Mentoring Programme in Maskwacîs in the Treaty 6 region of Canada agreed in facilitated discussions that the domains were authentic from their perspective and applicable to perinatal programmes in their community.

We are Indigenous knowledge holders, herbalists, academics, and community environmental health staff who have the honor and responsibility of curating and sharing knowledge about traditional plants and medicines. Together, we created the Native Plants and Foods Curriculum Portal. This online sharing platform increases accessibility to Indigenous knowledge that is vital to the wellbeing of our environment and all those within it. In this article, we tell our story to concurrently share the knowledge itself as well as the importance of respecting the knowledge and the responsibility of holding that knowledge.