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Ratified in 2019, the Nibi Declaration of Treaty #3 voices the relationship with water (Nibi) and jurisdictional responsibility that all Anishinaabe citizens have within the Treaty #3 territory. It affirms the responsibilities and relationships that others living within the territory should have with the water and ensures that the spirit of Nibi is central to decision-making and water governance. This article details the process of developing The Declaration, in accordance with the Treaty #3 lawmaking process and, which was driven by women, in ceremony, with the help of Gitiizii m-inaanik, and with the input of The Nation as a whole. This process embodies nationhood, sovereignty, and Anishinaabe jurisdiction as it relates to the environment and water, in accordance with the Manito Aki Inakonigaawin (Mother Earth law). Every person has a relationship with water. The process of nurturing that relationship through the teachings exemplified in the implementation of The Declaration will provide clarity on the responsibilities and partnerships that must be developed to protect the water for future generations.

Pacific salmon (Oncorhynchus spp.) are at the center of social–ecological systems that have supported Indigenous peoples around the North Pacific Rim since time immemorial. Through generations of interdependence with salmon, Indigenous Peoples developed sophisticated systems of management involving cultural and spiritual beliefs, and stewardship practices. Colonization radically altered these social–ecological systems, disrupting Indigenous management, consolidating authority within colonial governments, and moving most harvest into mixed-stock fisheries. We review Indigenous management of salmon, including selective fishing technologies, harvest practices, and governance grounded in multigenerational place-based knowledge. These systems and practices showcase pathways for sustained productivity and resilience in contemporary salmon fisheries. Contrasting Indigenous systems with contemporary management, we document vulnerabilities of colonial governance and harvest management that have contributed to declining salmon fisheries in many locations. We suggest that revitalizing traditional systems of salmon management can improve prospects for sustainable fisheries and healthy fishing communities and identify opportunities for their resurgence.

Global environmental governance (GEG) forums, such as those convened through the United Nations, result in the development of monumental guiding frameworks such as the Sustainable Development Goals (SDGs) and the Convention on Biological Diversity (CBD) Conference of Parties (COPs) Aichi and post-2020 targets. The ratification of policy frameworks by member and/or signatory states can result in major shifts in environmental policy and decision-making and has major implications for Indigenous communities. In this article, we present systematic review of the peer-reviewed literature on Indigenous participation in GEG forums, and focus on the specific questions: (1) what GEG forums include Indigenous participation and (2) how do Indigenous peoples participate in GEG forums, including how their perspectives and knowledges are framed and/or included/excluded within governance discussions, decisions, and negotiations. We provide a bibliometric analysis of the articles and derive seven inductively determined themes from our review: (1) Critical governance forums and decisions; (2) inclusion and exclusion of Indigenous voices and knowledge in GEG forums; (3) capacity barriers; (4) knowledge hierarchies: inclusion, integration, and bridging; (5) representation and grouping of Indigenous peoples in GEG; (6) need for networks among and between Indigenous peoples and other governance actors; and (7) Indigenous peoples influence on GEG decisions and processes. Our findings can be used to improve GEG forums by contributing to the development strategies that address the barriers and inequities to meaningful and beneficial Indigenous participation and can contribute to future research that is focused on understanding the experiences of Indigenous peoples within GEG forums.

While Indigenous peoples have governed their territories for millennia, mainstream climate governance literature underrepresents Indigenous governance roles in climate governance. The objective of this study is to systematically document the extent to which Indigenous governance concepts are incorporated into the climate governance literature. Using a systematic scoping search and screening process, we identified 195 references. To be included, references had to be published between 2010 and 2020, in English, explicitly mention Indigenous peoples, have a substantial focus on human responses to experienced or anticipated effects of climate change and governance, and be based on primary data or a review of primary data. Relevant references were analyzed using a data extraction questionnaire. Our results indicate that despite the growing number of publications, only two-fifths fully incorporated Indigenous governance concepts. We found that Indigenous governance concepts were more likely to be incorporated in references that included an author affiliated with an Indigenous organization, used qualitative methods, and focused on protected areas or climate transformation. Finally, most references incorporated Indigenous Knowledge systems, but this did not correspond to greater attention to Indigenous governance. Based on our findings, we make three recommendations for the climate governance literature: (i) follow Indigenous research protocols, (ii) move beyond a narrow focus on the “supplemental value” of Indigenous Knowledge systems to acknowledge the “governance value,” and (iii) engage with transformational climate responses that address the systemic inequalities created by historical and ongoing colonialism.

Indigenous health inequities persist in Australia due to a system of privilege and racism that has political, economic and social determinants, rather than simply genetic or behavioural causes. Research involving Aboriginal and Torres Strait Islander (‘Indigenous’) communities is routinely funded to understand and address these health inequities, yet current ethical and institutional conventions for Indigenous health research often fall short of community expectations. Typically, mainstream research projects are undertaken using traditional “top-down” approaches to governance that hold inherent tensions with other dominant governance styles and forms. This approach perpetuates long-held power imbalances between those leading the research and those being researched. As an alternative, Indigenous governance focuses on the importance of place, people, relationships and process for addressing power imbalances and achieving equitable outcomes. However, empowering principles of Indigenous governance in mainstream environments is a major challenge for research projects and teams working within organisations that are regulated by Western standards and conventions. This paper outlines the theoretical basis for a new Culturally Adaptive Governance Framework (CAGF) for empowering principles of Indigenous governance as a prerequisite for ethical conduct and practice in Indigenous health research. We suggest new orientations for mainstream research project governance, predicated on translating theoretical and practical attributes of real-world ethics, adaptive governance and critical allyship frameworks to Indigenous health research. The CAGF is being implemented in a national Indigenous multicenter trial evaluating the use of continuous blood glucose monitors as a new technology with the potential to improve diabetes care and treatment for Indigenous Australians—the FlashGM Study. The CAGF is a governance framework that identifies the realities of power, acknowledges the complexities of culture and emerging health technologies, and foregrounds the principle of equity for mainstream Indigenous health research.

Along the coast of what has come to be known as British Columbia, First Nations face persistent challenges related to the state of the fisheries on which they depend. Fisheries management strategies imposed by the colonial-through-to-federal governance regimes have been implicated in contributing to the challenges, and are rejected by many coastal First Nations who are reasserting governance authority over their fisheries. In particular, the current management approach continues to set ceilings on First Nations’ harvest rates (e.g., food, social, and ceremonial allocation). Too often the evidence used to determine such ceilings reflects diets and fishing practices deeply disrupted by social-ecological change, including, but not limited to, colonialism and climate change. Through this paper we use the example of salmon to propose harvest rates more consistent with less disrupted diets, what we refer to as restorative diets. Methodologically, we use empirical records on historical diets as a basis for envisioning what restorative diets might look like and for considering the magnitude of the difference between harvest rates consistent with such diets compared to contemporary diets. We do so by developing a model of restorative harvest rates in reference to caloric needs, the proportion of diets historically contributed by salmon, and the amount of salmon harvested per calorie, which we parameterize using existing empirical records. These methods yield coast-wide restorative harvest rates that range from 68 to 235 kg of salmon per person per year. Such estimates are three to 14 times higher than contemporary rates. We offer the methodology and findings presented here as both catalyst and guidance for further investigations of the conditions (ecological, social, and political) necessary to support the efforts of coastal First Nations, and Indigenous Peoples globally, to restore their fisheries, diets, and food systems.

Indonesia’s rapidly expanding digital ecosystem poses significant challenges for adolescent online safety, particularly within contexts where family guidance may intersect with community-based norms and governance structures. Although digital literacy and parental mediation have each been linked to adolescents’ online risk outcomes, their combined associations remain underexplored in non-Western settings. This study examined the associations among adolescents’ digital literacy, parental mediation strategies, and online risk-taking behaviour across three Indonesian urban contexts (Bali, Yogyakarta, and Jakarta). Using cross-sectional survey data from 894 adolescents aged 13–18 years and structural equation modelling, we tested direct and indirect pathways linking digital literacy to online risk-taking through enabling and restrictive parental mediation. Digital literacy was assessed across operational, informational, communication, and safety competencies, while online risk-taking followed the 4Cs framework. Results indicated that higher digital literacy was associated with lower online risk-taking both directly and indirectly through enabling (discussion-based) parental mediation, whereas restrictive mediation showed minimal association with risk outcomes. Multi-group analyses further suggested site-level variation in pathway strengths across locations, highlighting the potential role of contextual influences on digital parenting processes. These findings underscore the importance of strengthening adolescent digital literacy alongside parent-focused enabling mediation strategies, while recognising that locally responsive approaches may be needed to support adolescent online safety across diverse Indonesian settings.

Indigenous-led, culturally safe health research and infrastructure are essential to address existing inequities and disparities for Indigenous Peoples globally. Biobanking, genomic research, and self-governance could reduce the existing divide and increase Indigenous participation in health research. While genomic research advances medicine, barriers persist for Indigenous patients to benefit. In northern BC, Canada, the Northern Biobank Initiative (NBI), with guidance from a Northern First Nations Biobank Advisory Committee (NFNBAC), has engaged in consultations with First Nations on biobanking and genomic research. Key informant interviews and focus groups conducted with First Nations leaders, Elders, Knowledge Keepers, and community members established culturally safe ways of biobanking and exploring genomic research. Strong support for a Northern British Columbia First Nations Biobank (NBCFNB) that will promote choice, inclusion, and access to health research opportunities emerged. The acceptance and enthusiasm for the development of this NBCFNB and its governance table highlight the shift towards Indigenous ownership and support of health research and its benefits. With engagement and partnership, community awareness, multigenerational involvement, and support from diverse and experienced healthcare leaders, the NBCFNB will establish this culturally safe, locally driven, and critically important research priority that may serve as an example for diverse Indigenous groups when designing their unique biobanking or genomic research opportunities.

This article examines Healthy Homes, a program intended to initiate a new approach to housing repairs and maintenance in remote communities in the Northern Territory of Australia. It argues that while the evidence for associations between poor housing and poor health outcomes is clear, greater attention should be paid to the implementation of health-focused housing interventions. Healthy Homes was examined through interviews with public servants, Aboriginal community-controlled organisation staff, and householders, alongside participant observation during maintenance projects and Condition Assessment Tool inspections. Routine housing, inspections, and expenditure datasets were also analysed. Across 5498 houses subject to Healthy Homes and over a twenty-month period, only 1315 Condition Assessment Tool inspections were completed, which is the key mechanism for generating preventive maintenance work. Expenditure on repairs and maintenance was stable between the old maintenance model and under Healthy Homes. Most Healthy Homes remote housing maintenance contracts were awarded to Aboriginal business enterprises. This article finds that Healthy Homes did not effectively shift remote property management to prioritise preventive maintenance. Issues with data collection and monitoring, program implementation, and contractual arrangements impeded more consistent and effective attention paid to the condition of housing health hardware. Future investment into the implementation of health-focused remote housing preventive maintenance programs must attend to the details of program design, including the data collection processes and contractual terms for service providers.

Strong female governance has always been central to one of the world’s oldest existing culturally diverse, harmonious, sustainable, and democratic societies. Aboriginal and Torres Strait Islander women’s governance of a country twice the size of Europe is based on complex laws which regulate relationships to country, family, community, culture and spirituality. These laws are passed down through generations and describe kinship systems which encompass sophisticated relations to the more-than-human. This article explores Indigenous kinship as an expression of relationality, culturally specific and complex Indigenous knowledge systems which are founded on a connection to the land. Although Indigenous Australian women’s kinships have been disrupted through dispossession from the lands they belong to, the forced removal of their children across generations, and the destruction of their culture, community and kinship networks, the survival of Indigenous women’s knowledge systems have supported the restoration of Indigenous relationality. The strengthening of Indigenous women’s kinship is explored as a source of social and emotional wellbeing and an emerging politics of environmental reproductive justice.