The availability and delivery of culturally responsive Australian Aboriginal infant resuscitation education programmes: a structured literature review.

AIM: To critically appraise the literature to determine availability and identify the cultural responsiveness of infant resuscitation education for Aboriginal and Torres Strait Islander populations. BACKGROUND: Despite overall reductions in infant mortality in the last two decades, Aboriginal people have some of the highest rates of infant mortality of any developed nation. One of the key factors that has attributed to improvements in infant mortality rates is parent and carer education around risk factors and actions of first responders. Identifying gaps in the current basic first-aid initiatives available to Aboriginal communities may contribute to developing resources to contribute to reductions in Aboriginal neonatal mortality rates. METHOD: The review used key terms and Boolean operators across an 11-month time frame searching for research articles utilising the databases of CINAHL, Scopus, Ovid Emcare, Informit, Pubmed and Proquest. After review, 39 articles met the inclusion criteria, 25 articles were discarded due to irrelevant material and 14 articles were included in the structured literature review. The search process was developed using the Preferred Reporting Items for Systematic Reviews and Meta-Analysis guidelines. Articles were assessed for validity and inclusion using the Critical Appraisal Skills Program checklist. RESULTS: Research literature relating to First Nation community-based CPR and first-aid education programmes in Canada, USA, India, UK and Europe, Asia and Africa were identified; however, none pertaining specifically to CPR and first-aid education in Australian Aboriginal communities were found. DISCUSSION: Despite the lack of research evidence relating to infant cardiopulmonary resuscitation (CPR) education for Australian Aboriginal populations, the reviewed studies noted the importance of culturally responsive education designed in collaboration with First Nation peoples, using novel ways of teaching CPR, that align with the language, culture and needs of the communities it is intended for. CONCLUSION: Further research is required to create a framework for the delivery of culturally responsive infant resuscitation education for Australian Aboriginal parents and communities.

Satellite-based deforestation alerts with training and incentives for patrolling facilitate community monitoring in the Peruvian Amazon.

Despite substantial investments in high-frequency, remote-sensed forest monitoring in the Amazon, early deforestation alerts generated by these systems rarely reach the most directly affected populations in time to deter deforestation. We study a community monitoring program that facilitated transfer of early deforestation alerts from the Global Forest Watch network to indigenous communities in the Peruvian Amazon and trained and incentivized community members to patrol forests in response to those alerts. The program was randomly assigned to 39 of 76 communities. The results from our analysis suggest that the program reduced tree cover loss, but the estimated effects from the experiment are imprecise: We estimate a reduction of 8.4 ha per community in the first year (95% CI [-19.4, 2.6]) and 3.3 ha in the second year (95% CI: [-13.6, 7.0]) of monitoring. The estimated reductions were largest in communities facing the largest threats. Data from monitoring records and community surveys provide evidence about how the program may affect forest outcomes. Community members perceived that the program's monitors were new authorities with influence over forest management and that the monitors' incentivized patrols were substitutes for traditional, unincentivized citizen patrols that suffer from free riding and inhibit timely community detection of and responses to deforestation. Should our findings be replicated elsewhere, they imply that externally facilitated community-based monitoring protocols that combine remote-sensed early deforestation alerts with training and incentives for monitors could contribute to sustainable forest management.

"Errors were made:" Public attitudes regarding reconciliation and education in Canada.

The 2015 release of the final report of the Truth and Reconciliation Commission of Canada accelerated the extensive range of educational activities across Canadian jurisdictions dedicated to updating curricula and supporting Indigenous students. How have these initiatives affected educational practices and more general understandings about Indigenous-settler relations? Drawing on data from a survey of public perspectives on education and reconciliation conducted in Alberta and Saskatchewan, this paper addresses the question: What are the current public attitudes regarding reconciliation overall and within Alberta and Saskatchewan schools? We explore these perspectives by highlighting two contrasting orientations - one in which reconciliation is accepted as a form of peaceful coexistence within existing settler colonial frameworks and another in which liberal discourses as well as more openly racist stances serve as a form of democratic colonization that further reinforce those frameworks.

La publication en 2015 du rapport final de la Commission de vérité et de réconciliation du Canada a accéléré le vaste éventail d'activités éducatives menées dans les juridictions canadiennes et consacrées à la mise à jour des programmes d'études et au soutien des élèves indigènes. Comment ces initiatives ont-elles affecté les pratiques éducatives et les compréhensions plus générales des relations entre les autochtones et les colons ? En s'appuyant sur les données d'une enquête sur les perspectives publiques en matière d'éducation et de réconciliation menée en Alberta et en Saskatchewan, cet article répond à la question suivante : Quelles sont les attitudes actuelles du public concernant la réconciliation en général et dans les écoles de l'Alberta et de la Saskatchewan ? Nous explorons ces perspectives en mettant en évidence deux orientations contrastées - l'une dans laquelle la réconciliation est acceptée comme une forme de coexistence pacifique dans les cadres coloniaux existants et l'autre dans laquelle les discours libéraux ainsi que les positions plus ouvertement racistes servent de forme de colonisation démocratique qui renforce ces cadres.

Metabolismo social en la comunidad Huaorani (Ecuador) en relación a las dimensiones comunitarias de salud / Social metabolism in the Huaorani community (Ecuador) in relation to community health dimensions

INTRODUCCIÓN: El metabolismo social es una relación entre la naturaleza y la sociedad, aparece previamente bajo condiciones pre-sociales o histórico-naturales de los seres humanos, dicho fenómeno implica el conjunto de procesos en donde los seres humanos organizados en sociedad, se apropian, circulan, transforman, consumen y excretan, materiales y/o energías provenientes del mundo natural. OBJETIVOS: analizar el desarrollo del metabolismo social a través del tiempo en dos comunidades Huaoranís y su relación a dimensiones comunitarias de salud. METODOLOGÍA: Investigación cualitativa de tipo fenomenológico, se aplicó la entrevista en profundidad a los líderes de cada comunidad y entrevista semiestructurada al personal de salud, bajo criterios de rigor de Calderón. RESULTADOS: Las comunidades Huaoranís Gareno y Tiwino Huao han sufrido diferentes cambios a través de la historia, debido a factores como; la evangelización, inserción de las petroleras, mestizaje, inserción de extranjeros, el sector salud ha reconocido dificultades a las que se enfrentan por lo agreste de la geografía, así como las barreras culturales. Hay logros que motivan a continuar en el objetivo trazado en beneficio de los pobladores Huaorani, y las diferentes estrategias" de promoción de salud. CONCLUSIONES: La comunidad indígena de los Huaoranís después de sufrir un Metabolismo Social, en las interacciones entre la sociedad y el medio ambiente, se determinó una trasformación real en la; vestimenta, idioma, cosmovisión, nivel económico, político, social, costumbres, medicina ancestral, en este proceso el Estado creó políticas, estrategias y programas acorde a la realidad socioeconómica y geográfica de los pueblos indígenas, Pese aquello hay poca efectividad de los procesos de fortalecimiento de las Dimensiones Comunitarias de Salud, en la población indígena, debido que el personal sanitario, no demuestre el dominio de "competencias culturales" entre estas, la habilidad y capacidad para interactuar y negociar con grupos culturalmente diversos, poca comprensión de los factores sociales y culturales y de salud de los pueblos indígenas.

INTRODUCTION: Social metabolism is a relationship between nature and society, it appears previously under pre-social or historical-natural conditions of human beings, this phenomenon implies the set of processes in which human beings organized in society, appropriate, circulate, they transform, consume and excrete materials and / or energies from the natural world. OBJECTIVES: to analyze the development of social metabolism over time in two Huaoranís communities and their relationship to community health dimensions. METHODOLOGY: Qualitative research of phenomenological type, the in-depth interview was applied to the leaders of each community and semi-structured interview to the health personnel, under Calderón's criteria of rigor. RESULTS: The Huaoranís Gareno and Tiwino Huao communities have undergone different changes throughout history, due to factors such as; Evangelization, insertion of oil companies, miscegenation, insertion of foreigners, the health sector has recognized difficulties faced by the rugged geography, as well as cultural barriers. There are achievements that motivate the continuation of the objective set for the benefit of the Huaorani residents, and the different strategies of health promotion: CONCLUSIONS: the indigenous community of the Huaoranís after suffering a social metabolism, in the interactions between society and society. environment, a real transformation in the; clothing, language, worldview, economic level, political, social, customs, ancestral medicine, in this process the State created policies, strategies and programs according to the socio-economic and geographical reality of indigenous peoples, Despite our little strategy of the processes of Strengths of the community dimensions of health, in the indigenous population, due to health personnel, do not demonstrate the mastery of "cultural competencies" between them, the ability and ability to interact and negotiate with culturally diverse groups, poor understanding of social factors and cultural and health of indigenous peoples.

Reproductive health education program for Mexican women.

Objective: Improve knowledge, attitudes and reproductive behaviours through an educational intervention aimed at reproductive health in two groups of Mexican women. Materials and methods: We carried out an education program targeting two segments, indigenous women and marginalised adolescents, with a pre-test, immediate post-test and post-test six months after it was carried out. Instruments used: a reproductive health history was established (pre-test and post-test six months) and a questionnaire of knowledge, attitude and conduct related to reproductive health and condom use (pre-test, immediate post-test and post-test six months). Results: Improved test scores in reproductive health and condom use - knowledge, attitude and conduct, were notable in the group of indigenous women (p < .05). However, in the group of adolescents there was a significant increase (p < .05) only in reproductive health - knowledge and attitude; in condom usage, increase was only noted in knowledge and conduct, not in attitude (pre-test vs immediate post-test). Six months after post-test results there was a decrease in test scores in comparison with the immediate post-test results. They were however, higher than the pre-test scores. Conclusions: Both groups significantly increased short-term knowledge, attitude and conduct related to reproductive health and condom use through the implementation of an education program. Results show that this education program can contribute to the development of an effective education program.

"We Need to Make Action NOW, to Help Keep the Language Alive": Navigating Tensions of Engaging Indigenous Educational Values in University Education.

Despite centuries of contact and conquest, Indigenous communities persist in maintaining their cultures and psychologies. Key to this success in cultural survival is the maintenance of Indigenous languages, which contain distinct worldviews. However, Indigenous languages are at risk, with fewer and fewer fluent Elder speakers. Fortunately, there remain committed groups of community educators who carry out Indigenous language education. Current mainstream teacher education programs do not typically introduce the importance of Indigenous language education to teacher candidates, who are the next generation of K-12 teachers. We view this as highly problematic, and thus carried out a proof-of-concept project in which one U.S. university's American Indian/Alaska Native teacher candidates collaborated with, and learned from, Indigenous language educators during a two-week-long summer institute at the university. In our article, we share three main findings, based on qualitative analyses of daily-written student journals collected during the two-week pilot project: (a) Indigenous language education supports the social justice vision in the American Psychological Association's Multicultural Guidelines; (b) intergenerational educational opportunities are invaluable for affirming Indigenous psychologies; and (c) Indigenous community language educators do important survivance work. Our findings provide insight into how Indigenous language education is crucial for advancing education that honors Indigenous community psychological well-being.

Indigenizing and Decolonizing the Teaching of Psychology: Reflections on the Role of the Non-Indigenous Ally.

Canada's 2015 Truth and Reconciliation Commission published 94 Calls to Action including direction to post-secondary institutions "to integrate Indigenous knowledge and teaching methods into classrooms" as well as to "build student capacity for intercultural understanding, empathy, and mutual respect." In response, Canadian universities have rushed to "Indigenize" and are now competing to hire Indigenous faculty, from a limited pool of applicants. However, it is missing the true spirit of reconciliation for non-Indigenous faculty to continue with the status quo while assigning the sole responsibility of Indigenizing curriculum to these new hires. How can non-Indigenous psychology professors change their teaching to ensure that all students acquire an appreciation of traditional Indigenous knowledge about holistic health and healing practices, as well as an understanding of Canada's history of racist colonization practices and its intergenerational effects? Community psychologists, particularly those who have established relationships with Indigenous communities, have an important role to play. In this article, I survey the existing literature on Indigenizing and decolonizing psychological curriculum and share ways in which I have integrated Indigenous content into my psychology courses. I also reflect upon the successes, questions, and ongoing challenges that have emerged as I worked in collaboration with first Anisinaabek First Nations and then Mi'kmaw/L'nu First Nations.

Akiikaa (it is the land): exploring land-based experiences with university students in Ontario.

Indigenous learning traditionally comes from the land. Akiikaa ('it is the land' in Algonkian) is designed to assist graduate students in thinking beyond the classroom and understanding the elements of life as known by Indigenous people to live a healthy life. Akiikaa will provide graduate students (both Indigenous and non-Indigenous) with opportunities to learn about Indigenous ways of knowing. They will learn from an instructor, Elders and their peers about how the land is an instrumental part of all aspects of Indigenous life including health and well-being. One of the goals of the Master of Public Health in Indigenous Health program (at the University of Toronto) and the land-based experiences is to shift the thinking away from humans being the dominating force on Mother Earth to equality amongst all aspects of life. Graduate students are introduced to 'personhood' rights for plants, animals, water, and air, which is a shift from the current World Health Organization's view of public health that builds upon a population health approach but neglects the elements that surround humans as necessary for living a healthy life. It has been suggested that Indigenous land-based education acts as a method of decolonization through reclamation of Indigenous ideology and use of land. Land and land experience are highly prized by Indigenous people around the world as cultures and languages are based on the interaction of people with nature/land. This move to delivering the curriculum in the natural environment using Indigenous knowledges as its pedagogy is anticipated to change attitudes about Indigenous people and issues as well as improving the health and well-being of graduate students and, over time, Indigenous peoples' health and well-being.

The Indigenous Faculty Forum: A Longitudinal Professional Development Program to Promote the Advancement of Indigenous Faculty in Academic Medicine.

American Indian, Alaska Native (AIAN) and Native Hawaiian and other Pacific Islander (NHPI) faculty, are substantially under-represented (<1%) at US medical schools. The Oregon Health & Science University's Northwest Native American Center of Excellence and The University of Hawai'i Native Hawaiian Center of Excellence have created an Indigenous Faculty Forum (IFF), a one-day structured course with flanking social activities, specifically designed to meet the unique needs of AIAN and NHPI academic faculty. It provided: (1) Indigenous space, (2) skill building, (3) networking, and (4) ongoing mentorship, each of which were included to specifically mitigate isolation and tokenism that negatively affects promotion and advancement. Two Forums have been conducted, first in Portland, OR in 2017 and the second in Hilo, Hawai'i in 2018. Nine of eighteen AIAN faculty in the three-state region (CA, OR, WA) attended IFF Session #1, representing 50% of known AIAN faculty in this region. Thirty-four Indigenous faculty from around the world attended IFF Session #2, with twenty-nine completing program evaluations. Respondents were predominantly female (81.6%), under age 44 (52.7%), and either instructors or assistant professors (52.6%). In terms of career choice, both sessions included primary care physicians as the most represented group (55.6% at Session #1 and 62.1% at Session #2). Increasing Indigenous faculty representation in US medical schools, while simultaneously fostering their career advancement and meaning in work, is vitally important. We have begun the work needed to address this problem and look forward to conducting more efforts, including longitudinal evaluation designs to study effectiveness.