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Journal articles on the topic 'Indigenous communities'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Seow, Florence. "Indigenous Communities and Indigenous Children." International Journal of Children’s Rights 23, no. 4 (December 21, 2015): 844–66. http://dx.doi.org/10.1163/15718182-02304009.

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A move away from the traditional child-parent-state model of children’s rights in favour of a four-party model which includes indigenous communities can be identified in international legal discourse. The basis for this phenomenon can be found in arguments for the preservation of indigenous culture. However, whether this argument is adequate for such a fundamental change in the conceptualisation of children’s rights is questionable. This article discusses various legal conceptualisations of children’s rights in academic literature and compares these with sociological theories of children’s development. It identifies an emerging four-party model of children’s rights in international legal discourse, and points to practical problems of implementation and weak philosophical justifications. The article concludes that a four-party model based on sociological theories of children’s development would assist in overcoming these weaknesses, and allow the incorporation of other social groupings into conceptualisations of children’s rights.

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2

Rivera-Salgado, Gaspar. "Transnational Indigenous Communities." Latin American Perspectives 41, no. 3 (January 16, 2014): 26–46. http://dx.doi.org/10.1177/0094582x13518753.

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3

Ngarawula, Bonaventura, and Sontoe. "Shifting Indigenous House Values in Local Communities." International Journal of Psychosocial Rehabilitation 24, no. 02 (February 12, 2020): 2269–86. http://dx.doi.org/10.37200/ijpr/v24i2/pr200523.

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4

Womble, Philip, Debra Perrone, Scott Jasechko, Rebecca L. Nelson, Leon F. Szeptycki, Robert T. Anderson, and Steven M. Gorelick. "Indigenous communities, groundwater opportunities." Science 361, no. 6401 (August 2, 2018): 453–55. http://dx.doi.org/10.1126/science.aat6041.

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5

Anderson, E. G. "Rethinking Indigenous Southern Communities." American Literature 78, no. 4 (December 1, 2006): 730–32. http://dx.doi.org/10.1215/00029831-78-4-730.

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6

McDougall, JD, and Nancy Van Styvendale. "Reading Experience as Communitist Practice: Indigenous Literatures and Community Service-Learning." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 5, no. 2 (June 1, 2019): 213–32. http://dx.doi.org/10.15402/esj.v5i2.68346.

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Our paper analyzes a community service-learning class on Indigenous literatures from the perspectives of graduate student and instructor. Enacting Jace Weaver’s theory of communitism (a portmanteau of “community” and “activism”), the class asks students to read Indigenous texts through the lens of their experiences at communitybased organizations in Saskatoon, Saskatchewan, and to consider how these readings shape their interactions with and responsibilities to Indigenous communities. First, the instructor discusses the complexities of community service-learning as an engaged approach to literary study in a settler colonial context. Informed by Tomson Highway’s novel Kiss of the Fur Queen, the second author then analyzes their1 contributions to the social justice club at Oskāyak High School, highlighting Oskāyak’s unique academic culture, where music and Indigenous language learning are incorporated into the fabric of everyday life. Ultimately, we argue that a communitist approach to Indigenous literary scholarship creates or furthers relationships with/in and responsibility to Indigenous communities, while encouraging an integrative approach to literary study through critical embodiment.

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7

Chino, Michelle, and Lemyra DeBruyn. "Building True Capacity: Indigenous Models for Indigenous Communities." American Journal of Public Health 96, no. 4 (April 2006): 596–99. http://dx.doi.org/10.2105/ajph.2004.053801.

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8

Brooks, Spirit Dine'tah. "Including Community and Family in Indigenous Special Education: A Book Review of School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities." Journal of Family Diversity in Education 1, no. 2 (November 25, 2014): 129–32. http://dx.doi.org/10.53956/jfde.2014.36.

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Globally, Indigenous communities face roadblocks that hinder their success in educational settings. These roadblocks include poverty, lack of social supports, limited access to education, and a high risk for health problems. Indigenous students with special needs face even greater challenges. School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities provides a comprehensive overview of the context of disability within indigenous experience. The study comprehensively examines the uniqueness of indigenous communities on a global scale, psychological models of reactions to disability, the benefit of multidisciplinary teams in working with schools and families, factors affecting collaboration between indigenous parents of children with disabilities and school professionals, and core values of indigenously attuned collaboration. Manor-Binyamini discusses her pilot study conducted among the Bedouins of Southern Israel to illustrate the ways that special education teachers and personnel engage Bedouin parents in interventions for their children. Rather than focusing solely on cultural sensitivity as a guiding force, the model Manor-Binyamini advocates, “Knowledge in Action” calls for special educators and professionals to be cultural mediators between family and schools. The model has the potential to impact the ways in which special educators work with indigenous communities globally and locally to improve the health and well-being of indigenous students with special needs.

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9

Kelley, Allyson, Annie Belcourt-Dittloff, Cheryl Belcourt, and Gordon Belcourt. "Research Ethics and Indigenous Communities." American Journal of Public Health 103, no. 12 (December 2013): 2146–52. http://dx.doi.org/10.2105/ajph.2013.301522.

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10

Sanger, Matthew C., and Kristen Barnett. "Remote Sensing and Indigenous Communities." Advances in Archaeological Practice 9, no. 3 (August 2021): 194–201. http://dx.doi.org/10.1017/aap.2021.19.

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AbstractAlthough remote sensing techniques are increasingly becoming ubiquitous within archaeological research, their proper and ethical use has rarely been critically examined, particularly among Native American communities. Potential ethical challenges are outlined, along with suggested changes to archaeological frameworks that will better address Native American concerns. These changes center on a revised view of remote sensing instruments as being potentially invasive and extractive, even if nondestructive. Understanding the potentially invasive and extractive nature of these tools and methods, archaeologists are urged to work closely with Native/Indigenous communities to create more holistic practices that include community knowledge holders and to actively discourage stereotypes that pit archaeologists and Native/Indigenous communities against one another. Considering the speed at which remote sensing is being used in archaeology, these changes need to be embraced as soon as possible so that future work can be conducted in an ethical manner.

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11

Fairley, Christopher K., and Jane S. Hocking. "Sexual health in Indigenous communities." Medical Journal of Australia 197, no. 11-12 (December 2012): 597–98. http://dx.doi.org/10.5694/mja12.11448.

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12

Ormond-Parker, Lyndon, and Aaron Corn. "Information technologies and Indigenous communities." Archives and Manuscripts 47, no. 1 (January 2, 2019): 1–2. http://dx.doi.org/10.1080/01576895.2019.1587809.

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13

McCabe, Barbara. "Social work with indigenous communities." Studies in Continuing Education 31, no. 3 (November 2009): 315–17. http://dx.doi.org/10.1080/01580370903282419.

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14

Hatcher, Simon, Allison Crawford, and Nicole Coupe. "Preventing suicide in indigenous communities." Current Opinion in Psychiatry 30, no. 1 (January 2017): 21–25. http://dx.doi.org/10.1097/yco.0000000000000295.

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15

Mafile'o, Tracie. "Social Work with Indigenous Communities." Social Work Education 28, no. 7 (October 2009): 804–5. http://dx.doi.org/10.1080/02615470802245959.

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16

Echo-Hawk, Holly. "Indigenous Communities and Evidence Building." Journal of Psychoactive Drugs 43, no. 4 (October 2011): 269–75. http://dx.doi.org/10.1080/02791072.2011.628920.

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17

Black, Kerry, and Edward McBean. "Indigenous water, Indigenous voice – a national water strategy for Canada’s Indigenous communities." Canadian Water Resources Journal / Revue canadienne des ressources hydriques 42, no. 3 (July 3, 2017): 248–57. http://dx.doi.org/10.1080/07011784.2017.1333044.

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18

Gouvea, Raul. "Sustainability and Entrepreneurship." International Journal of Social Ecology and Sustainable Development 5, no. 3 (July 2014): 48–64. http://dx.doi.org/10.4018/ijsesd.2014070105.

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This article elaborates on the diverse entrepreneurial activities of indigenous communities in the Brazilian Amazon region. This article argues that further sustainability of the Brazilian Amazonian region is intrinsically linked to the entrepreneurial activities by indigenous communities in the Amazon region. Amazonian indigenous communities are under increasing economic and social pressure. Fostering sustainable indigenous entrepreneurship in these disadvantaged indigenous communities has the potential to improve indigenous communities, economic and social welfare, preserve their culture, customs, and traditional knowledge, in addition to the rebuilding of these communities. Thus, engagement of indigenous communities in sustainable activities further protects the local natural capital. The article also proposes the creation of a center for indigenous entrepreneurship in the Amazon region aiming at supporting and fostering indigenous entrepreneurship.

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19

McIlduff, Cari Dawn, Michell Forster, Emily Carter, Jadnah Davies, Sue Thomas, Karen M. T. Turner, Christine Brown Wilson, and Matthew R. Sanders. "Model of Engaging Communities Collaboratively." International Journal of Critical Indigenous Studies 13, no. 1 (August 18, 2020): 45–69. http://dx.doi.org/10.5204/ijcis.v13i1.1346.

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The Model of Engaging Communities Collaboratively was developed with the integration of literature reviews in cultural adaptation approaches, engagement and implementation approaches; and international Indigenous feedback to inform the processes of implementing evidence-based practices (EBP) with Indigenous populations. This model synthesises the collective strengths of these approaches and feedback and provides checklists for practicality of use by researchers, service providers and global Indigenous populations alike. This article describes the process of the theoretical development of the MECC and the feedback that refined it into a functional model for working with Indigenous populations worldwide.

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20

Knauer, Heather, Emily Ozer, William Dow, and Lia Fernald. "Stimulating Parenting Practices in Indigenous and Non-Indigenous Mexican Communities." International Journal of Environmental Research and Public Health 15, no. 1 (December 25, 2017): 29. http://dx.doi.org/10.3390/ijerph15010029.

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21

Cachon, Jean-Charles. "Building business cred in the hood." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 4 (September 2, 2019): 525–54. http://dx.doi.org/10.1108/jec-05-2018-0032.

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Purpose Primary sector firms by and large operate on indigenous territories across the world. In Canada, partnerships, land rights settlements, decolonization and reconciliation efforts provide indigenous communities with the financial means and the political power to stop projects they consider contrary to their traditions. How can companies acquire legitimacy among indigenous communities? This paper aims to answer this question by examining what the economic issues are among indigenous communities, how theories and practices of sustainable and legitimacy management articulated and how some basic notions of traditional indigenous teachings could inform non-indigenous managers are and help them interact better with indigenous leaders and their communities. Design/methodology/approach This paper was informed about indigenous knowledge by secondary and primary indigenous and business sources from North America and from other areas such as Africa, Asia, Australia and New Zealand. Information about business relations with indigenous communities and stakeholders mostly came from non-indigenous sources, including scholarly results obtained within indigenous communities. Findings Sources of incompatibility between indigenous and European/Western worldviews are described. A selection of indigenous traditional beliefs and decision-making processes are presented, based on indigenous traditions around the Great Lakes region of North America. A discussion of desirable options for both indigenous and non-indigenous decision-makers to establish business legitimacy by overcoming their misperceptions is included. Practical implications A better understanding of economic issues in indigenous communities, indigenous perspectives and current developments, as well as lessons from the recent decades on successes and failures at establishing business legitimacy among indigenous communities, will help government and business decision-makers, as well as students and academic scholars. Originality/value Mainly based on management legitimacy theory and Anishnaabe knowledge, this paper makes an original contribution to the understanding of Indigenous strategic thinking in North America in its interaction with business legitimacy building issues.

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22

Bourassa, Carrie, Jennifer Billan, Danette Starblanket, Sadie Anderson, Marlin Legare, Mikayla Caroline Hagel, Nathan Oakes, et al. "Ethical research engagement with Indigenous communities." Journal of Rehabilitation and Assistive Technologies Engineering 7 (January 2020): 205566832092270. http://dx.doi.org/10.1177/2055668320922706.

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Introduction Canada’s colonial policies and practices have led to barriers for Indigenous older adults’ access to healthcare and research. As a result, there is a need for Indigenous-led research and culturally safe practices. Morning Star Lodge is developing a training module to assist AgingTech researchers on ethical, culturally safe ways to engage Indigenous communities. This includes exploring Indigenous health research, community-based partnerships, reciprocal learning, and cultural safety; this is presented through a case study on ethically engaged research. Methods Morning Star Lodge developed a research partnership agreement with File Hills Qu’Appelle Tribal Council and established a Community Research Advisory Committee representing the eleven First Nations within the Tribal Council. The work designing the culturally safe training module is in collaboration with the Community Research Advisory Committee. Results Building research partnerships and capacities has changed the way the eleven First Nation communities within File Hills Qu’Appelle Tribal Council view research. As a result, they now disseminate the Knowledge within their own networks. Conclusions Indigenous Peoples are resilient in ensuring their sustainability and have far more community engagement and direction. Developing culturally safe approaches to care for Indigenous communities leads to self-determined research. Culturally safe training modules can be applied to marginalized demographics.

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23

Banerjee, Bobby, Rick Colbourne, Leo Paul Dana, Mary E. Doucette, Joseph Scott Gladstone, Aloysius Marcus Newenham-Kahindi, Ana Maria Peredo, and Robert Brent Anderson. "Decolonizing Development: Perspectives from Indigenous Communities." Academy of Management Proceedings 2018, no. 1 (August 2018): 10137. http://dx.doi.org/10.5465/ambpp.2018.10137symposium.

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24

Elke, Ramona. "Indigenous Pedagogies: Weaving Communities of Wonder." LEARNing Landscapes 15, no. 1 (June 23, 2022): 141–58. http://dx.doi.org/10.36510/learnland.v15i1.1060.

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Indigenous metissage weaves together life writing, poems, scholarship, and images, as a way of sharing strands of my experience of how, while not innovative to us, Indigenous research methods and transformative, participatory pedagogies, such as dreaming, ceremony, making, and drumming, offer suggestions around ways in which to create communities of learning which are inviting for all learners. This is particularly so when we work in arts-based practices, approaches, and paradigms. These transformative Indigenous pedagogies have become the sites of rich, healing conversations with myself, with the land and waters, with my Ancestors, and All My Relations.

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25

Dutt, Rajeshwari. "Archaeology, Indigenous Communities, and the State." Public Historian 39, no. 4 (November 1, 2017): 142–45. http://dx.doi.org/10.1525/tph.2017.39.4.142.

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26

Clough, Alan R., Sheree Cairney, Paul Maruff, and Robert Parker. "Rising cannabis use in Indigenous communities." Medical Journal of Australia 177, no. 7 (October 2002): 395–96. http://dx.doi.org/10.5694/j.1326-5377.2002.tb04849.x.

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27

Holve, Steve, Patricia Braun, James D. Irvine, Kristen Nadeau, and Robert J. Schroth. "Early childhood caries in Indigenous communities." Paediatrics & Child Health 26, no. 4 (June 11, 2021): 255–56. http://dx.doi.org/10.1093/pch/pxab023.

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Holve, Steve, Patricia Braun, James D. Irvine, Kristen Nadeau, and Robert J. Schroth. "Early Childhood Caries in Indigenous Communities." Pediatrics 147, no. 6 (May 17, 2021): e2021051481. http://dx.doi.org/10.1542/peds.2021-051481.

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29

Haxhi, Ilir, Matthew Murphy, and Miguel Rivera-Santos. "Conflicts between indigenous communities and multinationals." Academy of Management Proceedings 2016, no. 1 (January 2016): 16466. http://dx.doi.org/10.5465/ambpp.2016.16466abstract.

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30

Prince, Holly. "AB005. Celebrating indigenous communities compassionate traditions." Annals of Palliative Medicine 7, S1 (January 2018): AB005. http://dx.doi.org/10.21037/apm.2018.s005.

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31

Barnhardt, Ray, and Barbara Harrison. "STRATEGIES OF EDUCATION IN INDIGENOUS COMMUNITIES." Discourse: Studies in the Cultural Politics of Education 14, no. 1 (October 1993): 89–99. http://dx.doi.org/10.1080/0159630930140108.

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32

Irvine, JD, S. Holve, D. Krol, and R. Schroth. "Early childhood caries in Indigenous communities." Paediatrics & Child Health 16, no. 6 (June 1, 2011): 351–57. http://dx.doi.org/10.1093/pch/16.6.351.

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33

Collins, Pamela Y., Roberto A. Delgado, Beverly A. Pringle, Catherine Roca, and Anthony Phillips. "Suicide prevention in Arctic Indigenous communities." Lancet Psychiatry 4, no. 2 (February 2017): 92–94. http://dx.doi.org/10.1016/s2215-0366(16)30349-2.

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34

Ivers, Rebecca, Kathleen Clapham, Teresa Senserrick, Marilyn Lyford, and Mark Stevenson. "Injury prevention in Australian Indigenous communities." Injury 39 (December 2008): S61—S67. http://dx.doi.org/10.1016/s0020-1383(08)70030-5.

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35

Jennings, Garry. "Hypertension and Diabetes in Indigenous Communities." Heart, Lung and Circulation 20 (January 2011): S1. http://dx.doi.org/10.1016/j.hlc.2011.04.007.

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36

Mendez, Sixto R., Robert F. Wasserstrom, and Jennifer A. Parnell. "Finding Common Ground in Indigenous Communities." Oil & Gas Executive Report 1, no. 01 (June 1, 1998): 18–53. http://dx.doi.org/10.2118/50956-oger.

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37

Warden-Fernandez, Janeth. "Indigenous Communities’ Rights and Mineral Development." Journal of Energy & Natural Resources Law 23, no. 4 (November 2005): 395–426. http://dx.doi.org/10.1080/02646811.2005.11433413.

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38

Murillo, Mario. "Indigenous Communities Caught in the Crossfire." NACLA Report on the Americas 33, no. 1 (July 1999): 10–11. http://dx.doi.org/10.1080/10714839.1999.11722695.

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39

Ruiz, Richard. "Language Planning Considerations in Indigenous Communities." Bilingual Research Journal 19, no. 1 (January 1995): 71–81. http://dx.doi.org/10.1080/15235882.1995.10668591.

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40

Papandrea, Franco. "Communication Services in Remote Indigenous Communities." Media International Australia 134, no. 1 (February 2010): 46–59. http://dx.doi.org/10.1177/1329878x1013400106.

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41

Jennings, Garry. "Hypertension and Diabetes in Indigenous Communities." Heart, Lung and Circulation 21, no. 10 (October 2012): 648. http://dx.doi.org/10.1016/j.hlc.2012.07.020.

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42

Byard, Roger W. "Indigenous communities and the forensic autopsy." Forensic Science, Medicine, and Pathology 7, no. 2 (January 15, 2011): 139–40. http://dx.doi.org/10.1007/s12024-010-9217-2.

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43

Reyhner, Jon. "Indigenous Language Immersion Schools for Strong Indigenous Identities." Heritage Language Journal 7, no. 2 (August 30, 2010): 299–313. http://dx.doi.org/10.46538/hlj.7.2.7.

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Drawing on evidence from indigenous language immersion programs in the United States, this article makes the case that these immersion programs are vital to healing the negative effects of colonialism and assimilationist schooling that have disrupted many indigenous homes and communities. It describes how these programs are furthering efforts to decolonize indigenous education and helping further United Nations policies supporting the rights of indigenous peoples. The fit between place-, community-, and culture-based education and immersion language programs is described with examples from Apache, Ojibwe, Diné (Navajo), Hawaiian, and Blackfeet language programs, illustrating how traditional indigenous values are infused into language programs to help build strong positive identities in indigenous students and their communities.

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44

Carroll, Stephanie Russo, Michele Suina, Mary Beth Jäger, Jessica Black, Stephen Cornell, Angela A. Gonzales, Miriam Jorgensen, Nancy Lynn Palmanteer-Holder, Jennifer S. De La Rosa, and Nicolette I. Teufel-Shone. "Reclaiming Indigenous Health in the US: Moving beyond the Social Determinants of Health." International Journal of Environmental Research and Public Health 19, no. 12 (June 18, 2022): 7495. http://dx.doi.org/10.3390/ijerph19127495.

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The lack of literature on Indigenous conceptions of health and the social determinants of health (SDH) for US Indigenous communities limits available information for Indigenous nations as they set policy and allocate resources to improve the health of their citizens. In 2015, eight scholars from tribal communities and mainstream educational institutions convened to examine: the limitations of applying the World Health Organization’s (WHO) SDH framework in Indigenous communities; Indigenizing the WHO SDH framework; and Indigenous conceptions of a healthy community. Participants critiqued the assumptions within the WHO SDH framework that did not cohere with Indigenous knowledges and epistemologies and created a schematic for conceptualizing health and categorizing its determinants. As Indigenous nations pursue a policy role in health and seek to improve the health and wellness of their nations’ citizens, definitions of Indigenous health and well-being should be community-driven and Indigenous-nation based. Policies and practices for Indigenous nations and Indigenous communities should reflect and arise from sovereignty and a comprehensive understanding of the nations and communities’ conceptions of health and its determinants beyond the SDH.

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45

Bergeron, Dave A., Marie-Claude Tremblay, Maman Joyce Dogba, Debbie Martin, and Jonathan McGavock. "The use of realist approaches for health research in Indigenous communities." AlterNative: An International Journal of Indigenous Peoples 17, no. 1 (February 18, 2021): 106–10. http://dx.doi.org/10.1177/1177180121996063.

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Research approaches and underlying epistemologies should be carefully considered when conducting health research involving Indigenous communities in order to be aligned with the distinct Indigenous values and goals of the communities involved. If Western research approaches are used, it is helpful to consider how they might be consistent with Indigenous ways of knowing. Among Western research approaches, realist approaches might have some congruence with Indigenous epistemologies. For health research in Indigenous communities, realist approaches might be relevant because they are based on a wholistic approach congruent with Indigenous ontologies, anchored in local knowledge, process-oriented and dynamic. The use of these approaches might make it possible to link diverse knowledge systems into action that is meaningful for Indigenous communities.

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46

Nurrizka, Rahmah Hida, Dwi Mutia Wenny, and Agustina. "COMPARISON STUDY ABOUT DETERMINANTS OF CHILDREN UNDER FIVE YEARS MALNUTRITION BETWEEN INDIGENOUS AND NON-INDIGENOUS COMMUNITIES IN INDONESIA." Malaysian Journal of Public Health Medicine 20, no. 1 (May 1, 2020): 22–29. http://dx.doi.org/10.37268/mjphm/vol.20/no.1/art.455.

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Many studies reveal the determinant factor of children under five years of malnutrition problem in Indonesia. However, there is only a few analysis conducted on indigenous communities and its comparison to non-indigenous communities. This study analyzes the determinant factors of malnutrition in children under five years in indigenous communities (Suku Baduy) and non-indigenous communities. This study is a comparative study using cross-sectional data, where the samples are households that have children under five years in indigenous communities (n=60) and in non-indigenous communities (n=60), with sample techniques using purposive random sampling. To calculate nutrition status, this study uses the anthropometric index based on weight-for-age according to WHO standards presented in the Z-score and Standard Deviations (SD). The result of this study indicates that the prevalence of children under five years suffering from malnutrition in indigenous communities is lower than in non-indigenous communities, which is 21,7% to 43,3%. Two factors influence the high prevalence of malnutrition in children under five years, namely, the education of the head of a family with OR=0.120 (95%C1: 0.021-0.675) and prenatal care in the fourth trimester with OR 9.890 (95%C1: 1.349-72.531). It is necessary to increase public knowledge on balanced nutrition in children under five years and improved maternal health access to resolve children under five years of malnutrition in those communities.

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47

Posern-Zieliński, Aleksander. "Los líderes indígenas en los países andinos y su rol en la consolidación del movimiento indígena." Estudios Latinoamericanos 22 (December 31, 2002): 69–86. http://dx.doi.org/10.36447/estudios2002.v22.art4.

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Short description: The article describes the recent developments in institutions of leadership among traditional Andean, indigenous communities in Ecuador, Peru and Bolivia. In these countries not only peasant indigenous communities are present but also native communities that live in the Amazon forests. In modern times, those communities go through a process of politicization that mirrors other indigenous movements in North and Central America. The article describes both traditional and new forms of leadership that exist among the indigenous communities. Short description written by Michał Gilewski

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48

Gray, Dennis A., and Edward T. Wilkes. "Alcohol restrictions in Indigenous communities: an effective strategy if Indigenous‐led." Medical Journal of Australia 194, no. 10 (May 2011): 508. http://dx.doi.org/10.5694/j.1326-5377.2011.tb03083.x.

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49

Vidjak, Olja, Natalia Bojanić, Alessandra de Olazabal, Margherita Benzi, Igor Brautović, Elisa Camatti, Marijana Hure, et al. "Zooplankton in Adriatic port environments: Indigenous communities and non-indigenous species." Marine Pollution Bulletin 147 (October 2019): 133–49. http://dx.doi.org/10.1016/j.marpolbul.2018.06.055.

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50

Jacklin, Kristen, Jessica E. Pace, and Wayne Warry. "Informal Dementia Caregiving Among Indigenous Communities in Ontario, Canada." Care Management Journals 16, no. 2 (June 2015): 106–20. http://dx.doi.org/10.1891/1521-0987.16.2.106.

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Recent studies suggest dementia is an emerging health issue for Indigenous peoples in Canada. In this article, we explore findings concerning informal dementia caregiving in Indigenous communities. Our research has been carried out in partnership with Indigenous communities in Ontario, Canada, over the past 4 years. Semistructured in-depth interviews were carried out with informal Indigenous caregivers (primarily family) to Indigenous people with dementia at 7 geographically and culturally diverse research sites (n = 34). We use a critical interpretive and postcolonial lens to explore common caregiving experiences and patterns to gain insight into Indigenous models of care and better understand how to appropriately support Indigenous families dealing with a dementia diagnosis. Themes from the interview data are explored through a storyline beginning with why and how participants came to the caregiving role; the challenges, struggles, and decisions along the way; and reflections on the rewards and benefits of caring for a loved one with dementia. The findings suggest that underlying Indigenous values created a consistent family caregiving model across the Indigenous cultures and geographic contexts included in the study. Family caregiving was found to facilitate cultural continuity through intergenerational contact and the transmission of cultural knowledge. Diverse community contexts presented significant challenges most immediately attributable to the nature of relations between Indigenous and non-Indigenous Canadians and the continued colonial policies governing access to services.

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