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\"For Indigenous students and teachers alike, formal teaching and learning occurs in contested places. In Indigenous Education, leading scholars in contemporary Indigenous education from North America and the Pacific Islands disentangle aspects of education from colonial relations to advance a new, Indigenously-informed philosophy of instruction. Broadly multidisciplinary, this volume explores Indigenous education from theoretical and applied perspectives and invites readers to embrace new ways of thinking about and doing schooling. Part of a growing body of research, this is an exciting, powerful volume for both Indigenous and non-Indigenous scholars, researchers, policy makers, and teachers, and a must-read for anyone who wants to understand the contested spaces of contemporary education. Contributors: Jill Bevan Brown, Frank Deer, Wiremu Doherty, Dwayne Donald, Ngarewa Hawera, Margie Hohepa, Robert Jahnke, Trish Johnston, Spencer Lilley, Daniel Lipe, Margie Maaka, Angela Nardozi, Kapa Oliviera, Wally Penetito, Michelle Pidgeon, Leonie Pihama, Jean-Paul Restoule, Mari Ropata Te Hei, Sandra Styres, Huia Tomlins-Jahnke, Linda Tuhiwai Smith, Sam L. No'eau Warner, Laiana Wong, Dawn Zinga.\"-- Provided by publisher.

This volume brings together prominent international scholars involved in both Western and indigenous social work across the globe - including James Midgley, Linda Briskman, Alean Al-Krenawi and John R. Graham - to discuss some of the most significant global trends and issues relating to indigenous and cross-cultural social work.

Worldwide, Indigenous youth face ongoing challenges and inequalities. Increasing our understanding of life course patterns in Indigenous youth will assist the design of strategies and interventions that encourage positive development. This study aimed to increase understanding of resilience and positive development in Indigenous and non-Indigenous youth across Australia and the United States of America. The Australian sample comprised 9680 non-Indigenous and 176 Pacific Islander and Aboriginal and Torres Strait Islander peoples. The USA sample comprised 2258 non-Indigenous and 220 Pacific Islander, Native Hawaiian and Native American/American Indian peoples. Data were used to examine how Indigenous background, volunteering, and community involvement at average age 15 years (Grade 9) predicted five young adult positive development indicators: Year 12 (Grade 12) school completion, tertiary education participation, independent income, paid employment, and intimate relationship formation from age 18 to 28 years. Multilevel regression analyses revealed that while Indigenous youth showed slower increases in positive young adult development over time, when adjusting for socioeconomic disadvantage, there was a reduction in this difference. Moreover, we found that Grade 9 community involvement and volunteering were positively associated with young adult development for Indigenous and non-Indigenous youth. Findings indicate the importance of addressing structural inequalities and increasing adolescent opportunities as feasible strategies to improve positive outcomes for young Indigenous adults.

Background Many indigenous people have died or been harmed because of inadequately monitored research. Strong regulations in Human Research Ethics (HRE) are required to address these injustices and to ensure that peoples’ participation in health research is safe. Indigenous peoples advocate that research that respects indigenous principles can contribute to addressing their health inequities. This scoping literature review aims to analyze existing peer reviewed and grey literature to explore how indigenous values and principles from countries of Oceania are incorporated into HRE and the governance of research involving human participants. Methods A scoping literature review framework was used for this study. A search for peer reviewed and grey literature from Google, bibliographies, and electronic databases such as SCOPUS, SPRINGER, Medline (Ovid) and JBI Database of Systematic Reviews was conducted, limited to the years 2002–2020. Sixty (60) documents that focused on indigenous knowledge from Oceania region and HRE were included, from which key findings and themes were synthesized. Results Charting the data showed that more than half the eligible documents were peer-reviewed journal articles (54%). Other sources included: International Declarations on Human Research (8%); book chapters (8%); government documents (8%); HRE Guidelines or protocols (13%); news articles (7%) and PhD thesis (2%). The literature was from Australia, Cook Islands, Guam, New Zealand, Fiji, Samoa, Tonga and Vanuatu, some of which focused specifically on HREs in the Pacific Region. Issues emerging from the literature were grouped into five themes (i) indigenous and cultural principles of HRE; (ii) informed consent in indigenous settings in Oceania; (iii) vulnerability and minority status of indigenous populations exploited for research; (iv) research ethics governance for Oceania indigenous peoples; and (v) research ethics committees in Oceania. Respect, relationship building, and trust were priority indigenous HRE principles that encompass the principles of partnership, capacity building, reciprocity, and equality. Relationship building and trust imply the equal distribution of benefits for indigenous population and researchers. Conclusion Indigenous principles of HRE identified were interconnected and interdependent. Recommendations were to incorporate indigenous principles of research in HRE regulations and processes of all countries with indigenous populations. This is especially pertinent for emerging national research committees in LMIC countries, including Fiji and Tonga. Relationship building among researchers and indigenous populations is key to successful research with indigenous populations. HRE principles important for relationship building include respect that is reciprocal among researchers and indigenous people. Elements of the principle of respect highlighted are empathy, collaboration, sharing of benefits, reciprocity, appreciation, empowerment, protection, safety and awareness of culture and languages. Indigenous ontology from the Oceania region involves spirituality, connectedness to land, religious beliefs and a participatory approach to HRE and should be respected in research. An ethical governance mechanism of HRE is one that incorporates indigenous principles and applications for the purpose of maximizing the protection of the dignity and rights of indigenous peoples of Oceania.

The Diabetes Remission Clinical Trial (DiRECT) demonstrated that substantial weight loss and remission from type 2 diabetes can be achieved with low-energy total diet replacement and behavioural support. However, the acceptability of the DiRECT intervention in diverse populations with strong cultural emphases on food and shared eating remains unclear. We conducted a qualitative study nested within a pilot randomised controlled trial of DiRECT in one Māori (the Indigenous people of New Zealand) primary care provider in Aotearoa New Zealand. Participants with type 2 diabetes or prediabetes, obesity, and a desire to lose weight were randomised to either dietitian-supported usual care or the dietitian-supported DiRECT intervention for twelve months. The DiRECT intervention included three months of total diet replacement, then food reintroduction and supported weight loss maintenance. At three and twelve months, semi-structured interviews explored the acceptability of DiRECT and participants’ experiences of each intervention. Interview transcripts from 25 participants (aged 48 ± 10 years, 76% female, 78% Māori or Pacific) at three months and 15 participants at twelve months were analysed. Participants viewed their pre-enrolment selves as unhealthy people with poor eating habits and desired professional weight loss support. For DiRECT participants, the total diet replacement phase was challenging but well-received, due to rapid improvements in weight and health. Food reintroduction and weight loss maintenance each presented unique challenges requiring effective strategies and adaptability. All participants considered individualised and empathetic dietetic support crucial to success. Sociocultural factors influencing success were experienced in both interventions: family and social networks provided support and motivation; however, eating-related norms were identified as challenges. The DiRECT intervention was considered an acceptable approach to weight loss in participants with type 2 diabetes or prediabetes with strong cultural emphases on food and shared eating. Our findings highlight the importance of individualised and culturally relevant behavioural support for effective weight loss and weight loss maintenance.

Abstract The United Nations and International Federation of Social Work affirm the right of all people to determine their political status, preserve their environments and pursue endeavours for well-being. This article focuses on CHamoru, Guam’s Indigenous people, and examines distal social determinants of health (SDOH) in the contested spaces of US territorial status and non-self-determining Indigenous nationhood. Published multi-disciplinary literature identified ways in which territorial status functions as an SDOH unique to non-self-determining Pacific Island nations. Indicated is the use of structural approaches that address mechanisms of US power and control, including economic policies that ‘defacto’ promote coca-colonisation and non-communicable diseases risk. Critical race theory centres race, colonisation and subversive narratives. In line with fourth-generation SDOH action-oriented research, we posit a CHamoru critical race theory model that weaves Indigenous, social work and public health perspectives. Lack of community input is a limitation of the current research. To assure relevance, the model will be vetted through community discussions. Our discussion guide may be tailored for other Indigenous communities. Social workers may play a meaningful role in promoting health equity through participatory action-oriented, cultural–political social work that upholds Indigenous self-determination and survivance in contested spaces.

As part of a larger effort to reflect critically on the nature, scope, and processes of colonialism in Oceania, decolonizing the field of Pacific studies must focus on the impact of colonialism on people's minds—particularly on their ways of knowing, their views of who and what they are, and what they consider worthwhile to teach and to learn. It is essential to challenge the dominance of western philosophy, content, and pedagogy in the lives and the education of Pacific peoples, and to reclaim indigenous Oceanic perspectives, knowledge, and wisdom that have been devalued or suppressed. Modern scholars and writers must examine the western disciplinary frameworks within which they have been schooled, as well as the ideas and images of the Pacific they have inherited, in order to move beyond them. The curricula of formal education, particularly higher education, should include indigenous Oceanic knowledge, worldviews, and philosophies of teaching and learning, for several reasons: to contribute to and expand the general knowledge base of higher education; to make university study more meaningful for many students; to validate and legitimize academic work, particularly in the eyes of indigenous peoples; and to enhance collaboration between indigenous and nonindigenous peoples.

The human footprint on marine and terrestrial ecosystems of the planet has been substantial, largely due to the increase in the human population with associated activities and resource utilization. Oceanic islands have been particularly susceptible to such pressures, resulting in high levels of loss of biodiversity and reductions in the numbers and sizes of wild populations. One archipelago that has suffered from human impact has been the Juan Fernández (Robinson Crusoe) Archipelago, a Chilean national park located 667 km west of Valparaíso at 33° S. latitude. The park consists of three principal islands: Robinson Crusoe Island (48 km2); Santa Clara Island (2.2 km2); and Alejandro Selkirk Island (50 km2). The latter island lies 181 kms further west into the Pacific Ocean. No indigenous peoples ever visited or lived on any of these islands; they were first discovered by the Spanish navigator, Juan Fernández, in 1574. From that point onward, a series of European visitors arrived, especially to Robinson Crusoe Island. They began to cut the forests, and such activity increased with the establishment of a permanent colony in 1750 that has persisted to the present day. Pressures on the native and endemic flora increased due to the introduction of animals, such as goats, rats, dogs, cats, pigs, and rabbits. Numerous invasive plants also arrived, some deliberately introduced and others arriving inadvertently. At present, more than three-quarters of the endemic and native vascular species of the flora are either threatened or endangered. The loss of vegetation has also resulted in a loss of genetic variability in some species as populations are reduced in size or go extinct. It is critical that the remaining genetic diversity be conserved, and genomic markers would provide guidelines for the conservation of the diversity of the endemic flora. To preserve the unique flora of these islands, further conservation measures are needed, especially in education and phytosanitary monitoring.

Customary land is commonly perceived as a barrier to economic development and indigenous entrepreneurship in Pacific Island countries. We turn this proposition on its head, arguing that customary land provides a solid foundation for indigenous entrepreneurs who wish to achieve social, cultural and environmental, as well as economic, goals for their businesses. Furthermore, we assert that appropriate tools are needed to measure the success of indigenous businesses on customary land, as conventional tools have a narrow focus on economics that fails to capture the more holistic, sustainable development goals that indigenous people hope to achieve through their businesses. The indicators we utilise relate to socio-cultural, economic and environmental sustainability. The tool’s usefulness was scrutinized through pre-testing on two indigenous businesses in Fiji; this revealed that culturally oriented tools are essential if the sustainability of indigenous business is to be measured in terms that are meaningful to Pacific communities.

Parentsʼ migration that leaves their children behind can have a large influence on their children. We explore the relationship between parental migration and learning outcomes of left‐behind children aged 7–14 in Pacific Island Economies, particularly Fiji, Kiribati, Samoa, and Tonga, comparing children who live without at least one parent due to migration and children who live with both parents. We use propensity score matching on the Multiple Indicator Cluster Survey 6 data. We observe mixed findings of parental migration on childrenʼs learning outcomes, depending on the country, family structure, and gender. Our results show no significant differences between children of migrants and non‐migrants in Fiji, Kiribati, and Tonga. In Samoa, children of migrants have significantly higher reading skills but struggle in mathematics. Samoaʼs strong extended family system appears to provide compensatory caregiving and educational support in the absence of parents. We also find that the effects in Samoa are isolated among girls. The role of extended family support, cultural norms, and gender dynamics are critical to understanding the findings. These insights have important implications for policies aiming to support left‐behind children and leverage migration for human capital development.