Greater engagement and representation of Indigenous voices, knowledges and worldviews in the biological sciences is growing globally through efforts to bring more Indigenous academics into scientific research and teaching institutions. Although the intentions of such efforts may be admirable, these spaces often become sites of great personal tension for the Indigenous scholars who must 'bridge' or 'facilitate' a dialogue between Indigenous and settler-colonial (predominantly Western) knowledge traditions and worldviews. We are a small collective of early career Indigenous scholars from Australia, the United States and Aotearoa New Zealand, and we have gained insights into this situation through the unique experiential learning afforded by navigating such tensions. Here, we discuss tensions that bear remarkable similarities across geographies, cultures and settler-colonial contexts. In doing so, we aim to support other Indigenous scientists and scholars navigating settler-colonial and Western research institutions, while offering guidance, suggestions and reflections for the scientific community to allow the development of more nuanced strategies to support Indigenous academics than simply increasing Indigenous representation. We imagine transformed, innovative research and teaching agendas where Indigenous knowledges can thrive, and Indigenous scientists can apply themselves with mutual and balanced respect and reciprocity.
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http://dx.doi.org/10.1242/jeb.245302 | DOI Listing |
PLoS One
January 2025
Institute for Human Development, Aga Khan University, Nairobi, Kenya.
Introduction: Children growing up in arid and semi-arid regions of Sub-Saharan Africa (SSA) face heightened risks, often resulting in poor developmental outcomes. In Kenya, the arid and semi-arid lands (ASAL) exhibit the lowest health and developmental indicators among children. Despite these risks, some children grow up successfully and overcome the challenges.
View Article and Find Full Text PDFPLoS One
January 2025
Population Health Research Institute, St George's, University of London, London, United Kingdom.
Aims: Type 2 diabetes (T2D) is more common in certain ethnic groups. This systematic review compares mortality risk between people with T2D from different ethnic groups and includes recent larger studies.
Methods: We searched nine databases using PRISMA guidelines (PROSPERO CRD42022372542).
PLOS Glob Public Health
January 2025
Institute of Anatomy, Faculty of Medicine, University of Zurich, Zurich, Switzerland.
Peru is among Latin American countries with the largest Indigenous population, yet ethnical health disparities persist, particularly in the Amazon region which comprises 60% of the national territory. Healthcare models that include Indigenous medicine and traditional healers present an important avenue for addressing such inequalities, as they increase cultural adequacy of services, healthcare access, and acknowledge Indigenous Rights for their perspectives to be represented in public healthcare. Understanding the underlying epistemologies of Indigenous medicine is a prerequisite for this purpose.
View Article and Find Full Text PDFDement Geriatr Cogn Dis Extra
December 2024
Department of Medical-Surgical Nursing, School of Nursing, University of São Paulo, São Paulo, Brazil.
Introduction: Studies about dementia in Indigenous communities are still scarce worldwide, especially in low-middle-income countries, limiting timely intervention in minority groups. Our research aimed to bridge this gap by determining the prevalence of dementia and mild cognitive impairment no dementia (CIND), and the associated factors, in a multiethnic Indigenous community in Manaus, Brazil.
Methods: A cross-sectional observational study evaluated the cognitive and functional performances of 141 Indigenous individuals (aged 50 and above).
Gratitude is associated with increased social integration, which may counter the loneliness stemming from repeated peer victimization. The gratitude youth feel after different types of bystander action may depend on which behaviors are most congruent with personal beliefs. Face and honor cultures provide social norms for expectations and interpretations of behavior, including how to act during and after interpersonal conflict.
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