Search Results (1,151)

Background/Objective: The Behavioral and Mental Wellness in Indigenous Communities (BMWIC) education program was created to address mental health (MH) resource gaps in the Fort Belknap Community (FBC). Designed to enhance MH literacy, task-shifting capacity, and MH care coordination skills, the FBC partnered with Johns Hopkins School of Nursing (JHSON) to co-develop a culturally aligned MH training program. This protocol outlines the development of the BMWIC curriculum. Methods: Steps 1–5 of the 6-step Collaborative Participatory Adaptation Model (CPAM) guided the development of the BMWIC, including collaboration, review of evidence-based models, cultural adaptation of materials, and the creation of a robust evaluation plan to be conducted. Four courses were ultimately developed on: historical trauma, culturally informed MH screening and care, risk and protective factors and health-related Tribal, state and federal legal jurisdiction in American Indian and Alaska Native (AI/AN) communities. Discussion: The BMWIC development process serves as a prime example of translating community priorities into an educational intervention through a combination of best practices in health science education with Indigenous ways of knowing (IWK). Targeted training and task shifting, such as through the BMWIC, may have the potential to expand MH-related knowledge and strengthen the capacity of community health systems to identify psychological and behavioral concerns early, coordinate care more effectively, and improve access to MH care and resources at the community level. Conclusions: This protocol may be useful for academic-community partnerships creating culturally informed educational programs across disciplines and specialties in service to Indigenous communities. The next steps will involve piloting and evaluating the curriculum and collaborating with healthcare organizations to determine sustainable pathways for scaling the BMWIC where it is most needed. Full article

This article examines how sexual violence against Indigenous women and girls is compounded by intersectional discrimination and secondary victimisation within state institutions. It conducts a structured, focused cross-regime comparative jurisprudential analysis of Inter-American Commission on Human Rights (IACHR) Case 11.565 (González Pérez et al. v. Mexico) and the UN Committee on the Rights of the Child (CRC) Views in Camila v. Peru. The cases are purposively paired because they share a common legal phenomenon—sexual violence against Indigenous survivors followed by rights-relevant institutional responses—while differing in age, immediate perpetrator, institutional pathway and international regime. The study combines doctrinal analysis with a normatively traceable benchmark framework derived from the American Convention on Human Rights, the Convention of Belém do Pará, CEDAW, the Convention on the Rights of the Child, ILO Convention No. 169, UNDRIP and international investigation standards. Six domains are assessed categorically: language and cultural accessibility; secondary victimisation and survivor-centred treatment; investigation and evidentiary practice; health and informed consent; protection from reprisals and displacement-related harms; and reparations and guarantees of non-repetition. The comparison identifies recurring failures in linguistic access, institutional treatment, protection and implementation of structural remedies. It argues that intersectionality is constitutive of the legal harm, not merely contextual, and that it modifies the content of due diligence by requiring enhanced, intercultural and child-sensitive institutional safeguards. The framework does not quantify harm or rank violations; it makes the legal and institutional basis of the comparison transparent and offers actionable benchmarks for institutional design, litigation and monitoring. Full article

This study analyzes how the integration of native maize cultivation, cultural identity, and technological innovation can promote sustainable and experiential tourism in rural Mexico. The research was conducted in the community of Llano de Guadalupe, Tlaxiaco, Oaxaca. The participatory Action Research process progressed through institutional coordination, participatory diagnosis, biofertilization training, monitoring activities, and community dissemination phases conducted between 3 March 2025 to 25 May 2026. The methodological process included institutional coordination, participatory diagnosis, semi-structured interviews, focus groups, field observations, and the implementation of agroecological practices based on biofertilization. An AI-assisted illustrated field notebook was co-designed to support intercultural education, knowledge exchange, and community participation. The study also incorporated collaborative storytelling, seed preservation practices, and the co-design of sustainable tourism routes grounded in local gastronomy, biodiversity, and agricultural traditions. Preliminary impact indicators showed the expansion of participation from two pilot producers to 54 local producers after community dissemination activities. Findings indicate that the integration of traditional ecological knowledge with generative artificial intelligence (GenAI) can strengthen community empowerment, intergenerational learning, and sustainable livelihoods while preserving biocultural heritage. The proposed circular framework connects ecological, social, cultural, and economic subsystems by transforming agroecological practices into educational and tourism assets. The results suggest that Indigenous and rural communities can lead sustainable destination development when supported through participatory governance, inclusive education, and context-sensitive technological innovation. The Tlaxiaco case offers a transferable framework for sustainable rural development that contributes to food sovereignty, biodiversity conservation, environmental stewardship, and local economic resilience. Full article

Developing effective rhizobial inoculants for high-latitude soybean production requires strains that are both well-adapted to local soil conditions and capable of sustaining symbiotic nitrogen fixation under abiotic stress. In this study, 66 indigenous rhizobial strains isolated from four ecological regions of Heilongjiang Province, China, i.e., the Songnen Plain, Sanjiang Plain, Northwest Arid Sandy Region, and Daxing’anling–Xiaoxing’anling mountainous area, were characterized for phenotypic diversity, abiotic stress tolerance, symbiotic nitrogen fixation capacity, and plant growth-promoting (PGPR) traits. Carbon and nitrogen source utilization, physiological and biochemical properties, and tolerance to salinity, pH extremes, temperature, and drought were assessed and analyzed by hierarchical cluster analysis. The strains showed habitat-associated phenotypic differentiation, with stress-tolerance traits accounting for the greatest proportion of variation. Isolates from the Northwest Arid Sandy Region displayed the broadest stress tolerance, while Sanjiang Plain isolates showed more conservative phenotypic profiles. Eight representative strains were subsequently evaluated for symbiotic performance and PGPR activity. Nodule dry weight, nitrogenase activity, and total plant nitrogen content were strongly intercorrelated and appeared more reliable indicators of nitrogen-fixation efficiency than nodule number alone. Songnen Plain strains SN1 and SN8 showed the highest symbiotic performance, while Northwest Arid Sandy Region strain FS1 exhibited the greatest ACC deaminase activity. A two-dimensional ranking framework integrating symbiotic and non-symbiotic traits ordered the strains as SN1 > SN8 > SJ1 > SJ11 > DX5 > DX1 > FS7 > FS1, identifying SN1 and SN8 as the most promising candidates requiring field validation for inoculant applications. These findings suggest that multi-trait evaluation frameworks may offer a practical and reproducible approach to screening indigenous rhizobia for region-specific biofertilizer applications in cold-region soybean agriculture. Full article

This study investigates how personal and family names function as systems of heritage transmission in communities of South West Region, Cameroon and Cross River State, Nigeria. While African onomastics has documented naming traditions, cross-border comparative research on naming as a linguistic–anthropological system remains limited. Using qualitative methods—interviews, participant observation, and ritual documentation—the study analyses the semantic, morphological, and socio-cultural dimensions of indigenous names. The findings show that naming practices operate as structured cultural mechanisms that encode lineage affiliation, birth circumstances, moral expectations, spirituality, and social belonging. The study develops a motivational classification framework demonstrating how names sustain intergenerational knowledge and social cohesion while adapting to religious change, migration, and modernization. By linking linguistic form to social function, the article contributes a comparative perspective to African onomastics and highlights naming as a key resource for cultural continuity in borderland societies. Full article

As an inherent part of Chinese indigenous legal tradition, dian originated from customary practices and was gradually incorporated into the national legal framework, reflecting a distinctive historical evolution, structural composition, and value orientation. Historically, dian evolved from a simple customary transaction into a formalized legal institution. It first took shape during the Tang Dynasty and matured through the Ming and Qing Dynasties. Structurally, long-term practice produced unique concepts and rules that embodied the dual nature of both usufructuary and security rights. In terms of value, dian was not merely an economic transaction tool but also reflected ethical norms and pragmatic wisdom of traditional society. It played a vital role in protecting the interests of the mortgagor, promoting circulation of land, and alleviating financial shortages. In the Civil Code era, the value of dian lies particularly in its ability to reconcile individual interests with social needs and to enhance the efficiency of property utilization. Full article

Thailand’s ceramic manufacturing tradition possesses a long and distinguished history, reflecting the nation’s rich cultural heritage, artistic excellence, and capacity for technological adaptation. Traditional Thai ceramics extend beyond their functional purposes, serving as important expressions of indigenous knowledge, craftsmanship, social values, and religious beliefs that have been transmitted across generations. While preserving their distinctive Thai characteristics, these ceramic traditions have continuously evolved through cultural exchanges with neighboring civilizations, particularly China and India, as well as later influences from the West. Among the various decorative techniques employed in Thai ceramics, stamping and hand-painted ornamentation are recognized as two of the most significant methods, contributing to the aesthetic and cultural value of ceramic works. These techniques enable ceramic products to embody both artistic expression and practical functionality by harmoniously integrating aesthetic design with reliable craftsmanship. In contemporary manufacturing environments, traditional stamping and painting methods are increasingly integrated with semi-automated processes and advanced ceramic machinery to enhance production efficiency while preserving cultural authenticity. This study proposes an Internet of Things (IoT)-based control system for ceramic stamping and painting machines, designed to support remote operation, real-time monitoring, and performance evaluation, with particular attention given to response time and error characteristics. By incorporating sensors, controllers, and networked communication technologies into ceramic manufacturing equipment, the proposed system establishes a meaningful connection between intelligent automation and traditional artistic practices. Full article

The return of African cultural objects represents an opportunity to practice what Felwine Sarr and Bénédicte Savoy call “a new relational ethics.” Oftentimes, repatriation begins and ends with the literal return of physical objects. This does little to address legacies of colonial theft, value extraction, and epistemicide. It can also reinscribe the power of Western interpretive frameworks and reproduce Western patterns of state power by returning objects to Western-style institutions within postcolonial nation-states. This essay considers the return of the Benin bronzes as a case study for these missed opportunities and alternative paths forward. It follows the various and sometimes competing means by which Benin bronzes came “home:” whether to the postcolonial nation of Nigeria, to the Oba of Benin himself, or to the controversial public-private partnership known as the Museum of West African Art (MOWAA). This essay considers how these various means of return, and these various meanings of “home,” can work against one another and can be co-opted as neoliberal and neocolonial forms of control. The essay also explores alternative paths forward through the framework of relational ethics. Sarr and Savoy first applied the phrase to the return of African cultural objects in their 2018 report. This essay expands on Sarr and Savoy’s report and builds from Native American and Indigenous scholars like Margaret Kovach and Linda Tuhiwai Smith, who identify opportunities to remake relations as a means of restitution. This includes remaking relations between indigenous communities, Western institutions, and postcolonial nation-states. It also includes remaking relations between human beings and the more-than-human world, including spirits of the ancestors, outside the systems of Western knowledge and value production. Full article

This paper argues for the Catholic Church to receive and nurture the synod on synodality toward transformative decolonization through stronger and humbler engagement with Indigenous communities (primarily from North and South America) and their worldviews that parallel, augment, or challenge ecclesial doctrines and praxes laid out in the synod. The paper will first analyze the trend toward decolonization in the synodal process and then propose two clear opportunities for decolonial synodality informed by Catholic–Indigenous dialogue: the church as the people of God and as a community firmly rooted in and attentive to local contexts and, thus, place and space. Following these areas of relative harmony, the paper will highlight two regions likely to produce tension. The first is the significantly different worldviews of Indigenous cultures from the West that still dominate the church’s vision, language, and practice. The second is the possible refusal of Indigenous individuals or communities to engage in an “ecclesiology of recognition” that seeks to “include” Indigenous people and perspectives while exploiting them without challenging or changing the imperial and colonial heritages of Christianity. The paper will end by reaffirming the worth and necessity of decolonial synodality imagined, explored, and realized in creative and tense relationships with Indigenous communities. Full article

Planetary health, the interdependence of human well-being and the integrity of Earth’s natural systems requires frameworks capable of integrating ecological stewardship, relational governance, intergenerational accountability, and equitable participation. This paper argues that Indigenous Knowledge Systems (IKS), long marginalized by colonial policies of suppression and assimilation, offer precisely such frameworks. Drawing on illustrative examples from the Haudenosaunee Confederacy, Amazonian Indigenous nations, Maasai communities of East Africa, the Mapuche of South America, and the first Global Summit on Indigenous Peacebuilding, the paper identifies three interlocking contributions of IKS to planetary health: (1) intergenerational ecological stewardship; (2) relational governance and community-centered peacebuilding; and (3) gender-balanced authority as a condition for flourishing. The paper concludes that the integration of IKS into planetary health scholarship and practice is not an exercise in cultural representation but a strategic necessity for addressing the interconnected crises of ecological degradation, social fragmentation, and institutional short-termism that define the present era. Full article

This study examines staff and student experiences of an online sustainability induction module at an Australian university, exploring how such a module can contribute to whole-institution sustainability culture within a higher education institution (HEI). Using Sterling’s transformational framework, we analyse participant perceptions and reflections across module content spanning diverse SDGs, including Indigenous land management (SDG 15), ethical consumption (SDG 12), modern slavery (SDG 8), governance (SDG 16) and community engagement (SDG 17). Findings suggest how staff and students may experience the parallels between working across SDGs and learning about sustainable actions within personal, organisational, and community contexts of HEIs. While some participants appreciated the interconnectedness of sustainability challenges, they also highlighted difficulties associated with the breadth and complexity of addressing multiple SDGs within a single induction experience. This research advances understanding of how transition-oriented learning spaces that are situated between individual and institutional development and those involving affective, cognitive, and intentional dimensions of change can support HEIs in considering how to progress the 2030 Agenda. At the same time, it highlights pedagogical challenges in designing induction modules that integrate multiple SDGs in practice. Full article

Indigenous crops are well adapted to marginal conditions and rich in nutrients, making them promising contributors to food and nutrition security in rural South African communities. This study evaluated the consumer acceptability and community perceptions of stiff pap composite dishes incorporating pumpkin leaves, Cucurbita pumpkin, and cream-fleshed sweet potato (CFSP) among 60 rural participants. Employing a cross-sectional design, sensory testing using a nine-point hedonic scale and focus group discussions (FGDs) were conducted across the uMkhanyakude and King Cetshwayo District Municipalities in KwaZulu-Natal, South Africa. All three composite dishes were well-liked overall. The CFSP-based dish achieved the highest overall acceptability (7.68) and was the most preferred (40%; n = 24), while the pumpkin-based dish was the least preferred (38%; n = 23). Significant differences in taste and color were observed across dishes (p < 0.05). Focus groups highlighted that familiarity, flavor balance, preparation methods, and cultural norms shaped willingness to adopt these dishes, with novel combinations eliciting both curiosity and hesitation. Cultural norms, family preferences, and the traditional significance of stiff pap shape acceptance pathways. The findings suggest that integrating indigenous crops into culturally familiar staples can promote dietary diversification and support smallholder farming systems, with culturally sensitive culinary guidance serving as the key enabler for broader adoption. These findings imply that embedding indigenous crops within culturally central staples offers a practical, consumer-driven entry point for sustainable food system transformation, simultaneously advancing dietary diversity, smallholder livelihoods, and the resilience of rural food systems. Full article

Community-based heritage tourism plays an important role in promoting sustainable development while preserving cultural heritage in indigenous and traditional communities. However, limited empirical evidence exists regarding its contribution to sustainable development within Mongolia’s nomadic communities. Grounded in Social Exchange Theory (SET), this study examines the relationships among Community Participation, Heritage Interpretation, Tourism Management, Cultural Identity Preservation, and Sustainable Development. Data were collected from 250 international tourists who participated in community-based heritage tourism experiences in Mongolia and analyzed using Partial Least Squares Structural Equation Modeling (PLS-SEM). The results indicate that Heritage Interpretation and Tourism Management positively influence Cultural Identity Preservation, while Community Participation, Tourism Management, and Cultural Identity Preservation significantly enhance Sustainable Development. Community Participation, however, does not significantly influence Cultural Identity Preservation. Furthermore, Cultural Identity Preservation partially mediates the relationship between Tourism Management and Sustainable Development. These findings highlight the importance of effective tourism management and meaningful heritage interpretation in strengthening cultural preservation and promoting sustainable development. The study extends the application of Social Exchange Theory in the context of community-based heritage tourism and provides practical implications for policymakers and destination managers seeking to balance cultural heritage conservation with sustainable tourism development. Full article

Background/Objectives: Children in early childhood experience higher rates of suspension and expulsion than K–12 students, with persistent racial disparities. Methods: This retrospective descriptive observational study examined exclusionary practices among children ages 0–5 reported by providers participating in a state-level Infant and Early Childhood Mental Health Consultation (IECMHC) initiative within the United States. Results: Providers (n = 689) reported that 3.50% of children were excluded in the 12 months prior to service initiation (1.90% suspended; 1.60% expelled), with higher rates among older children (ages 3–5), males, and Black, Indigenous, People of Color (BIPOC) children. Among a subset of providers of children (n = 395) receiving child-and-family-focused (CFF) consultation, only 28 were expelled (7.09%), with the highest rate observed in children ages 30–36 months. Children expelled during CFF consultation more frequently exhibited atypical protective factors, elevated behavioral concerns, aggression at referral, and higher cumulative adverse childhood experiences (ACEs). Conclusions: Findings suggest that CFF consultation may help mitigate childcare exclusionary practices when children present with severe social-emotional-behavioral challenges. Important considerations for future childcare research and prevention efforts are provided. Full article

Contrasting mainstream operational definitions of mindfulness, this article introduces the Dialectical Mandala Model of Mindfulness (DMMM), a dialectically articulated framework integrating Daoist internal alchemy and Buddhist contemplative theory. It reconceptualizes mindfulness as a multilayered developmental architecture rather than a set of techniques or cognitive skills, extending beyond cognitive adjustment to encompass the psycho-physical dynamics of qi, shen (spirit), hun (cloud-soul), and po (white-soul). Grounded in the catuṣkoṭi framework, the DMMM proposes a reconstruction of the dialectical logic underlying certain contemplative traditions through a systematic integration of the subject–object polarity, and aligns with the second stage of Kwang-Kuo Hwang’s three-step epistemological strategy for developing indigenous psychology, contributing to theory-building within cross-cultural and indigenous psychological discourse. The study combines close textual analysis with a reflexive use of autoethnographic vignettes from long-term practice, not as reports of experience themselves but as an epistemically situated resource for model construction. The DMMM formalizes a recursively unfolding developmental trajectory of mindfulness cultivation into a system of four interrelated cycles, each comprising four distinct phases. Across these phases, the developmental qualities of faith, understanding, practice, and realization function as recurrent structural principles rather than merely experiential descriptors. By articulating the internal dynamics and causal coherence of these phases, the model offers a systematic theoretical account of how spontaneous or non-discursive states may be understood as structured by a deeper dialectical logic. These four cycles provide a framework for analyzing transformations in mindfulness across stages and traditions, thereby contributing to religious studies, contemplative studies, and cross-cultural psychological theory-building. Full article