We returned home empty-handed: COVID-19, care, and contested citizenship of Naga migrant workers in northeast India.

COVID-19 highlighted interconnections between matters of identity and citizenship, vulnerability, and inclusion in/exclusion from systems of care in times of crisis. Migrant workers from Nagaland state, northeast India, were disproportionately impacted by the pandemic's socioeconomic consequences. The public health emergency brought into question who is 'Indian' and the citizenship rights attached to that identity, heightening migrants' exclusion from central structures. Communitarian responses in Nagaland enhanced resilience in the face of often inadequate government responses; however, COVID-19 also exposed structural inequalities within and between Naga communities. This study shows that identity-based citizenship regimes and multi-nation federalism interact to increase minorities' exclusion during crises, and that crises can strengthen both divisions and solidarity at the local level in multi-nation federal systems. Inclusion in and exclusion from systems of care are shaped by and can reshape notions of identity and citizenship, underlining the need for inclusive sociopolitical systems to mitigate crises in multi-nation federal states.

Race and indigeneity in human microbiome science: microbiomisation and the historiality of otherness.

This article reformulates Stephan Helmreich´s the ¨microbiomisation of race¨ as the historiality of otherness in the foundations of human microbiome science. Through the lens of my ethnographic fieldwork of a transnational community of microbiome scientists that conducted a landmark human microbiome research on indigenous microbes and its affiliated and first personalised microbiome initiative, the American Gut Project, I follow and trace the key actors, experimental systems and onto-epistemic claims in the emergence of human microbiome science a decade ago. In doing so, I show the links between the reinscription of race, comparative research on the microbial genetic variation of human populations and the remining of bioprospected data for personalised medicine. In these unpredictable research movements, the microbiome of non-Western peoples and territories is much more than a side project or a specific approach within the field: it constitutes the nucleus of its experimental system, opening towards subsequent and cumulative research processes and knowledge production in human microbiome science. The article demonstrates that while human microbiome science is articulated upon the microbial 'makeup' of non-wester(nised) communities, societies, and locales, its results and therapeutics are only applicable to medical conditions affecting rich nations (i.e., inflammatory, autoimmune, and metabolic diseases). My reformulation of ¨microbiomisation of race¨ as the condition of possibility of human microbiome science reveals that its individual dimension is sustained by microbial DNA data from human populations through bioprospecting practices and gains meaning through personalised medicine initiatives, informal online networks of pseudoscientific and commodified microbial-related evidence.

Psychology Within and Without the State.

Psychological research in small-scale societies is crucial for what it stands to tell us about human psychological diversity. However, people in these communities, typically Indigenous communities in the global South, have been underrepresented and sometimes misrepresented in psychological research. Here I discuss the promises and pitfalls of psychological research in these communities, reviewing why they have been of interest to social scientists and how cross-cultural comparisons have been used to test psychological hypotheses. I consider factors that may be undertheorized in our research, such as political and economic marginalization, and how these might influence our data and conclusions. I argue that more just and accurate representation of people from small-scale communities around the world will provide us with a fuller picture of human psychological similarity and diversity, and it will help us to better understand how this diversity is shaped by historical and social processes.

Refusing epigenetics: indigeneity and the colonial politics of trauma.

Environmental epigenetics is increasingly employed to understand the health outcomes of communities who have experienced historical trauma and structural violence. Epigenetics provides a way to think about traumatic events and sustained deprivation as biological "exposures" that contribute to ill-health across generations. In Australia, some Indigenous researchers and clinicians are embracing epigenetic science as a framework for theorising the slow violence of colonialism as it plays out in intergenerational legacies of trauma and illness. However, there is dispute, contention, and caution as well as enthusiasm among these research communities.In this article, we trace strategies of "refusal" (Simpson, 2014) in response to epigenetics in Indigenous contexts. Drawing on ethnographic fieldwork conducted in Australia with researchers and clinicians in Indigenous health, we explore how some construct epigenetics as useless knowledge and a distraction from implementing anti-colonial change, rather than a tool with which to enact change. Secondly, we explore how epigenetics narrows definitions of colonial harm through the optic of molecular trauma, reproducing conditions in which Indigenous people are made intelligible through a lens of "damaged" bodies. Faced with these two concerns, many turn away from epigenetics altogether, refusing its novelty and supposed benefit for Indigenous health equity and resisting the pull of postgenomics.

Paradoxes of indigeneity: identity, the state, and the economy in Indonesia.

Contributing to recent debates on indigeneity, this article investigates contradictions of indigeneity, especially the "indigenous paradox," that is, the formation of indigeneity through claiming sovereignty and autonomy from the state by acknowledging the very state and its laws as the framework for those claims, in the context of Indonesia. After analyzing how indigeneity came into existence in the Indonesian context, this article sheds light on the process of indigenous recognition in the Duri highlands, South Sulawesi. It is argued that the contradictions of indigeneity concern not only indigenous-state relations, but also narratives on tradition and history, and most of all, economic contradictions. It is the recognition of the overall framework of capitalism and the state which makes possible the emergence of alternative local economies based upon solidarity. Drawing on Louis Althusser's concept of overdetermination, this article suggests that indigeneity shapes the way how economic contradictions are expressed, and while it provides local spaces for alternative economies, indigeneity is also prone to being incorporated into the logics of capitalism.

Indigenous and non-Indigenous parents separated from their children and experiencing homelessness and mental illness in Canada.

The purpose of this study is to examine the parent-child experiences of Indigenous and non-Indigenous mothers and fathers experiencing homelessness, mental illness, and separation from their children. A qualitative thematic analysis of baseline and 18-month follow-up narrative interviews was used to compare 12 mothers (n = 8 Indigenous and n = 4 nonindigenous) with 24 fathers (n = 13 Indigenous and n = 11 non-Indigenous). First, it was found that children are more central in the lives of mothers than fathers. Second, Indigenous parents' narratives were characterized by interpersonal and systemic violence, racism and trauma, and cultural disconnection, but also more cultural healing resources. Third, an intersectional analysis showed that children were peripheral in the lives of non-Indigenous fathers, and most central to the identities of Indigenous mothers. Gender identity, Indigenous, and intersectional theories are used to interpret the findings. Implications for future theory, research, and culturally relevant intervention are discussed.

There Is No Place Like Home: Imitation and the Politics of Recognition in Bolivian Obstetric Care.

This article examines how efforts to "culturally adapt" birthing spaces in a rural Bolivian hospital are generating debates among doctors about what constitutes proper obstetric care. Working at the intersection of national and transnational projects, NGOs in Bolivia have remade the birthing rooms of some public health institutions to look more like a home, with the goal of making indigenous women feel more comfortable and encouraging them to come to the clinic to give birth. Yet narratives of transformation also obscure ongoing conditions of racial and gendered inequality in health services. I demonstrate how doctors' use of culturally adapted technologies enacts shifting affective relations-warm, cold, gentle, harsh-that draws on preoccupations with indigenous culture as a threat to maternal and infant life. In tracing practices of care, I argue that culturally adapted birthing in many ways extends historically rooted practices of doing biomedical work on indigenous bodies.

Commodifying Indigeneity: How the Humanization of Birth Reinforces Racialized Inequality in Mexico.

This article examines the humanized birth movement in Mexico and analyzes how the remaking of tradition-the return to traditional birthing arts (home birth, midwife-assisted birth, natural birth)-inadvertently reinscribes racial hierarchies. The great irony of the humanized birth movement lies in parents' perspective of themselves as critics of late capitalism. All the while, their very rejection of consumerism bolsters ongoing commodification of indigenous culture and collapses indigeneity, nature, and tradition onto one another. While the movement is quickly spreading across Mexico, indigenous women and their traditional midwives are largely excluded from the emerging humanized birth community. Through ethnographic examples, the article suggests that indigenous individuals are agentive actors who appropriate cards in decks stacked against them. Examples of resistance emerge within a context of power and political economy that often capitalizes on images of indigeneity while obscuring the lives, experiences, and opinions of indigenous people.

Integration of Equity, Diversity, Inclusivity, and Indigeneity Principles into Usability Heuristic Evaluations.

Cognitive walkthrough is a form of usability testing that considers the perspective of the end users to identify issues related to user experience and web design. This project aims to enhance traditional heuristic evaluation methods with consideration of equity, diversity, inclusivity, and indigeneity (EDI-I) principles. The authors provide suggestions that align with modern informatics advancements, aiming for inclusive design systems and the elimination of systemic barriers.

Indigenous DNA as a metaphor: Nation-building and scientific debates on the rediscovery of Taiwanese ancestry.

In this paper, I investigate the co-production of genetic research and national politics in post-martial law Taiwan. This entails analyzing two co-produced phenomena: the nationalization of biomedicine-in which the national discourse over racial/ethnic categories and ancestral origin increasingly shapes scientists' biomedical research; and the biomedicalization of the nation-in which people in public discourse increasingly use biomedical categories in characterizing national differences and identities. I analyze how the production and representation of scientific knowledge of the ancestral origins and genetic make-up of Taiwan have been embedded in Taiwanese politics. This includes the emergence of a new categorization into four great ethnic groups, multiculturalism, and the assertion of a distinct Taiwanese national identity, particularly in response to the People's Republic of China's claims of common ancestry. I also examine how the scientific findings produced in the lab have spilled out into both Taiwan and China through journals, media, history textbooks, and public disputes since the 1990s and brought about significant social impact.

Questions of suitability: The Sustainable Development Goals.

PURPOSE: To stimulate critical thought, to challenge how speech-language pathologists (SLPs) achieve Sustainable Development Goals (SDGs) in supporting people with swallowing/communication disabilities, using a critical, political conscientisation approach. RESULT: We generate data from our professional and personal experiences interpreted through a decolonial lens to demonstrate how Eurocentric attitudes and practices are at the core of SLPs' knowledge base. We highlight risks associated with SLPs' uncritical use of human rights, the bases of the SDGs. CONCLUSION: While SDGs are useful, SLPs should take the first steps of becoming politically conscientised to consider whiteness, to ensure that deimperialisation and decolonisation are tightly woven into our sustainable development work. This commentary paper focusses on the SDGs a whole.

Anti-colonial thought and global social theory.

From the late 1980s onward, global social theory has been introduced to a new perspective variously called indigeneity, endogeneity, Orientalism, Eurocentrism, post-colonial, decolonial, and Southern sociology/social sciences. This study argues that the above-mentioned trends should be collectively termed anti-colonial social theory as all of these explore the relationship between colonialism and knowledge production. The study divides the growth of anti-colonial social theory in terms of two phases and relates it to changing geopolitics of the 20th century. It argues that these distinct trends manifest a united stance in its ontological-epistemic articulation. It also argues that anti-colonial social theory can play a relevant role in a knowledge system divided through colonial/imperial relationships, given its theorization on the same.

Movement Pandemic Adaptability: Health Inequity and Advocacy among Latinx Immigrant and Indigenous Peoples.

The COVID-19 pandemic exacerbated longstanding inequities in resources and healthcare, stacked on top of historical systems that exploit immigrants and communities of color. The range of relief, mutual aid, and advocacy responses to the pandemic highlights the role of social movement organizations in addressing the ways that immigration status creates systemic barriers to adequate health and wellbeing. This paper conceptualizes what I call, "movement pandemic adaptability," drawing from a decolonial-inspired study including participant-observation (September 2018-September 2020), interviews (n = 31), and focus groups (n = 12) with community members and health advocates. Data collection began before the COVID-19 pandemic (September 2018-February 2019) and continued during its emergence and the initial shelter-in-place orders (March 2019-September 2020). Movement pandemic adaptability emerged as a strategy of drawing from pre-existing networks and solidarities to provide culturally relevant resources for resilience that addressed vulnerabilities created by restrictions against undocumented people and language barriers for communities that speak Spanish and a range of Indigenous languages. This paper presents how the relationship between immigration status and health is influenced by the local context, as well as the decisions of advocates, policymakers, and community members.

The tree that called my name: on the significance of encountering the constellated symbol in the natural, other-than-human, world.

In this paper I explore what it means to encounter the symbol as a meaningful object, or process, within the environment of the other-than-human. Using Jung's account in 'The spirit mercurius' of an enlisted Indigenous soldier who attempts to desert his barracks on hearing a native Oji tree calling him, I compare the evolving stages of consciousness theorised by Jung to explain this phenomenon with the progression discussed by him in his commentary on Dorn's coniunctio. My aim is to clarify Jung's understanding of the symbolically constellated and 'undifferentiated' worldview of what Jung calls the 'primitive'. I also draw on the work of Spitzform, Searles, Roszak, Fisher, Chalquist, Prentice and Rust in relation to the emerging field of ecopsychology, where consideration of a fundamental link between psychological and material existence - between psyche and ecos - has been proposed as an essential component of psychological theory, and in which our alienation from our natural surroundings has been identified as pathological. I include observations from my own experience of working therapeutically with clients in outdoor settings and I ask how a more ecosystemically integrated sense of self might be sought for a psyche that encounters symbolic material within its containing environment.

Dans cet article j'explore ce que cela veut dire de rencontrer le symbole comme un objet ou un processus plein de sens, et ceci dans l'environnement non-humain. Utilisant le récit de Jung dans « L'Esprit Mercure ¼ sur un soldat autochtone qui tente de déserter la caserne ayant entendu un arbre Oji l'appeler, je compare les états de conscience en évolution théorisés par Jung pour expliquer ce phénomène avec la progression dont il traite dans son commentaire sur le coniunctio de Dorn. Mon but est de clarifier la perspective de Jung concernant la vision du monde « indifférenciée ¼ et constellée symboliquement et qu'il qualifie de 'primitive'. Je m'appuie également sur les travaux de Spitzform, Searles, Prentice, Roszak, Seed et Rust en ce qui concerne le champ émergent de l'éco-psychologie, dans lequel la prise en compte d'un lien fondamental entre l'existence psychologique et l'existence matérielle - entre psyché et ecos - a été proposée comme élément essentiel de la théorie psychologique. Dans ce champ notre aliénation par rapport à notre environnement naturel est considéré comme pathologique. J'inclus des observations venant de ma propre expérience du travail thérapeutique avec des clients dans des cadres en plein air. Je demande comment un sentiment du soi plus intégré éco-systémiquement pourrait être recherché pour une psyché qui rencontre du matériel symbolique dans l'environnement qui la contient.

En el presente trabajo, exploro lo que significa encontrar un símbolo como objeto significativo, o proceso, en un contexto otro-que-humano. Utilizando la consideración de Jung acerca del "espíritu mercurius" de un soldado indígena reclutado quien intenta desertar su barraca al escuchar el llamado de un árbol nativo Oji, comparo las etapas propuestas por Jung sobre el desarrollo de la consciencia para explicar este fenómeno con la evolución descripta en su comentario sobre la coniunctio de Dorn. Mi objetivo es aclarar la comprensión de Jung sobre la constelación simbólica y la cosmovisión 'indiferenciada' del, llamado por Jung, 'primitivo'. También me apoyo en los trabajos de Spitzform, Searles, Prentice, Rozak, Seed y Rust con relación al campo emergente de la eco-psicología, donde la consideración acerca de la conexión fundamental entre la existencia material y psicológica - entre psique y ecos - se ha propuesto como un componente esencial de la teoría psicológica y en los cuales la alienación de nuestro contexto natural se ha identificado como patológica. Incluyo observaciones de mi propia experiencia de trabajar terapéuticamente con clientes en contextos al aire libre, y pregunto si una psique que encuentra material simbólico en su medio ambiente puede ir a la búsqueda de un sentido del self más integrado eco-sistémicamente.

The Prospera conditional cash transfer program and its impact on education, labor, and migration in an indigenous Mayan community in Chiapas, Mexico.

Prospera, a Conditional Cash Transfer (CCTs) program in Mexico, provides recipients with cash contingent on three nodes of civic engagement: health, nutrition and education. This article examines the educational component of Prospera in La Gloria, in the state of Chiapas, Mexico. I utilize gender and culture of migration theories to explore the role gender plays in the educational, employment and migration outcomes of 31 high school students, and a smaller sample that pursued post-secondary education, six years after participating in the Prospera program. My findings raise questions about the ability of Prospera to ameliorate social inequalities, foster gender equity, and economic mobility among indigenous recipient households.

Income and employment equity of graduates with and without disabilities.

BACKGROUND: Among Organisation for Economic Co-operation and Development [OECD] countries, Australians with disabilities are most at risk of experiencing poverty. Employment equity is essential for wellbeing, health and social inclusion. Reported differences in income level between people with and without disabilities vary widely between 0 to 47% depending on productivity assumptions. Contradictory to these assumptions, empirical research has demonstrated that people with disabilities often have equivalent skills, superior loyalty and lower absentee rates. OBJECTIVE: To investigate if there is a significant difference in the annual remuneration, hours worked and age-related career trajectory of graduates with and without disabilities. METHODS: Descriptive statistics and regression analysis were used to identify employment equity between graduates with and without disabilities in the 2011 Australian Census. RESULTS: Graduates with disabilities received a mean weekly income that was 53% of the income of graduates without disabilities and 85% of the mean hourly income. Female graduates with disabilities received the lowest mean income of all subgroups at 35% of the mean weekly income of male graduates without disabilitiesCONCLUSION:This corroborates previous research that reports people with disabilities have difficulty obtaining employment, experience insecure employment and have fewer career and promotional opportunities. The income gaps were significantly greater than gaps previously reported.

Reflections on a failed participatory workshop in Northern Chile: Negotiating boycotts, benefits, and the UN declaration on the rights of indigenous people.

In this paper, we critically analyse our experiences of initiating participatory research in the challenging context of the Atacama Desert, Northern Chile. We use our experience of organising participatory workshops with Aymara and Quechua women community leaders to reflect on the politics of participation/non-participation, and explore these experiences in light of our multiple and overlapping positionalities as Chilean/British, male/female, white/mestizo. In the light of one workshop being entirely unsuccessful, we discuss the ways in which our empirical and methodological thinking has nevertheless been enriched by this experience. We situate the challenges we faced in relation to negotiating the tensions presented by debates on decolonising research from our positions within the neoliberal academy, exploring the questions raised by indigenous women activists' research 'refusal', and critically reflect upon the emotional responses this situation elicited in each of us. We argue for the importance of embracing such apparent fieldwork 'failures' and, recognising the resulting emotional swirl of panic, anxiety and inadequacy that they produce, emphasise these experiences as illustrative of the inherent tensions around decolonising research, as well as an often inevitable element of conducting research with marginalised communities involved in socio-environmental conflicts.

A right to remoteness? A missing bridge and articulations of indigeneity along an East Siberian railroad.

The Soviet Union and its successor states have been avid supporters of a modernisation paradigm aimed at 'overcoming remoteness' and 'bringing civilisation' to the periphery and its 'backward' indigenous people. The Baikal-Amur Mainline (BAM) railroad, built as a much-hyped prestige project of late socialism, is a good example of that. The BAM has affected indigenous communities and reconfigured the geographic and social space of East Siberia. Our case study, an Evenki village located fairly close to the BAM, is (in)famous today for its supposed refusal to get connected via a bridge to the nearby railroad town. Some actors portray this disconnection as a sign of backwardness, while others celebrate it as the main reason for native language retention and cultural preservation. Focusing on discourses linking the notions of remoteness and cultural revitalisation, the article argues for conceptualising the story of the missing bridge not as the result of political resistance but rather as an articulation of indigeneity, which foregrounds cultural rights over more contentious political claims. Thus, the article explores constellations of remoteness and indigeneity, posing the question whether there might be a moral right to remoteness to be claimed by those who view spatial distance as a potential resource.

L'Union soviétique et ses États successeurs ont été de fervents partisans d'un paradigme de modernisation visant à « surmonter l'éloignement ¼ et à « amener la civilisation ¼ à la périphérie et à son peuple indigène « arriéré ¼. Le chemin de fer Magistrale Baïkal­Amour (la BAM), construit en tant que projet prestigieux très médiatisé du socialisme tardif, en est un bon exemple. La BAM a impacté les communautés autochtones et reconfiguré l'espace géographique et social de la Sibérie orientale. Notre étude de cas se focalise sur un village d'Evenki situé assez près de la BAM, célèbre aujourd'hui pour son refus supposé de se connecter par un pont à la ville ferroviaire à proximité. Certains acteurs considèrent cette déconnexion comme un signe de retard, tandis que d'autres la célèbrent comme la raison principale de la préservation de la langue maternelle et de la culture. Se focalisant sur des discours reliant les notions d'éloignement/isolement et de revitalisation culturelle, l'article plaide en faveur d'une conceptualisation du récit du pont manquant, non comme le résultat de résistance politique, mais plutôt comme une articulation de l'indigénéité mettant en avant des droits culturels plutôt que des revendications politiques plus controversées. L'article examine ainsi des constellations d'éloignement et d'indigénéité soulevant la question d'un droit moral à l'isolement qui serait revendiqué par ceux qui conçoivent la distance spatiale comme ressource potentielle.

School Employees as Health Care Brokers for Multiply-Marginalized Migrant Families.

Structural vulnerability illuminates how social positionings shape outcomes for marginalized individuals, like migrant farmworkers, who are often Latino, indigenous, and/or undocumented. Furthering scholarship on negotiating constraints, we explore how school employees (here, Migrant Advocates) broker health care access for migrant farmworker families. Ethnographic research in central Florida showed that Advocates perform similar functions as community health workers while experiencing similar dilemmas. We propose combining medical anthropological insights with the CDC's Whole School, Whole Community, Whole Child model, conceptualizing schools as an important site for families' wellbeing, recognizing brokerage roles of staff, and offering new directions for migrant health scholars.

Indigeneity, diversity, and equity in Internet interventions: Could ISRII contribute to making health care a universal human right?

This article is a partially revised version of a keynote address presented at the 10th Scientific Meeting of the International Society for Research on Internet Interventions (ISRII) in Auckland, New Zealand. It addresses six points: 1) the meanings of indigeneity, diversity, and equity, 2) the strong emotional reactions elicited by the inequities experienced by indigenous groups throughout the world, 3) the aspirations of members of ISRII in terms of what we would like our field to accomplish to address these inequities, 4) the United Nations goal of making health care a universal human right, 5) the difficulties encountered by other health sciences in attempting to include diverse populations into major studies, and 6) ways in which the Internet interventions and digital health field could include indigeneity, diversity, and equity in our work, and by doing so, contribute to the United Nations goal of making health care a universal human right. The authors suggest that providing access to health care to all people, no matter where they are on the socioeconomic continuum, is a key strategy to pursue. The field of Internet interventions could contribute by creating digital apothecaries that would develop, evaluate, and disseminate evidence-based Massive Open Online Interventions to anyone in the world who needs them.