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Indigenous Peoples are key knowledge holders and essential partners to confront global environmental crises, especially biodiversity loss. Many calls have been made to better integrate Indigenous Traditional Ecological Knowledge and Western ecological sciences. However, partnerships between these communities are complex due to power imbalances, distrust, different objectives, and injustices towards Indigenous Peoples. This raises the question of what meaningful engagement is, and for whom. These issues were discussed at a scientific workshop in Conguillío National Park, Chile. This initial encounter between ecologists and Mapuche elders, including a Machi (a Mapuche spiritual authority), has led to ongoing dialog and engagement. Responding to calls to listen deeply towards engagement with Indigenous Peoples in Western ecological sciences, we—the Machi and scientists—present our joint perspectives and reflections upon the process, drawing from Indigenous Knowledge and Western ecological sciences. Interweaving both lived experiences and scientific evidence, we document the environmental issues confronting the local Mapuche community caused by industrial developments in the territory. Our joint account highlights conflicts caused by non‐native tree plantations and the plans to construct a hydroelectric plant in the Truful–Truful watershed, which was opposed strongly by the local communities. Together with the industrial forestry plantations that cause land‐use change, the construction of this hydroelectric plant endangers biodiversity, including species of conservation significance, medicinal plants, and ultimately, the Mapuche way of life. Reflecting upon our collaboration and the process facilitated by Two‐Eyed Seeing, we illustrate that Indigenous voices and scientific evidence, together, can deepen our understanding of social‐ecological change in the territory and reveal opportunities for building trust and relationships. We highlight the importance of time, preparation for engagement, and advocating for change in knowledge partnerships in the ecological sciences. Learning from our collaboration, we call upon our communities to continue listening, engaging, and advocating for Indigenous representation in ecology. Two‐eyed seeing offers a way to see with both Indigenous Traditional Ecological Knowledge and Western ecological sciences. In this collaborative perspective piece between ecologists and a Mapuche spiritual authority (a Machi), we interweave lived experiences and ecological evidence to present the alarming social‐ecological devastation and conflict in Mapuche territory in Chile. We offer learnings from our collaboration and call upon our communities to respond to the call for deep listening and meaningful engagement.

Conservation translocations—particularly those that weave diverse ways of knowing and seeing the world—promise to enhance species recovery and build ecosystem resilience. Yet, few studies to date have been led or co‐led by Indigenous peoples; or consider how centring Indigenous knowledge systems can lead to betterconservation translocation outcomes. In this Perspective, as Indigenous and non‐Indigenous researchers and practitioners working in partnership in Aotearoa New Zealand, we present a novel framework for co‐designing conservation translocations that centre Indigenous peoples and knowledge systems through Two‐Eyed Seeing. We apply this framework to Aotearoa New Zealand's threatened and underprioritized freshwater biodiversity. In particular, we highlight the co‐development of conservation translocations with Te Kōhaka o Tūhaitara and Te Nohoaka o Tukiauau that are weaving emerging genomic approaches into mātauraka Māori (Māori knowledge systems), including customary practices, processes and language. We envision the Two‐Eyed Seeing framework presented here will provide a critical point of reference for the co‐development of conservation translocations led or co‐led by Indigenous peoples elsewhere in the world to build more resilient biocultural heritage. A free Plain Language Summary can be found within the Supporting Information of this article. Auheke Torutoru noa iho kā nekeneke o kā momo tata korehāhā kua puta mai i te mahi tahi a kā iwi taketake me kā kairakahau. Tēnā pea mā te mātauraka o kā iwi taketake, ka whakahaumako i te whāomoomo o te pūnaha hauropi. Kua hakaia he pou tarāwaho e mātou hei whakakaupapa i kā mahere neke momo tata korehāhā. Ko te kako o tēnei pou tarāwaho ko te arotahika ki kā mātauraka o kā iwi taketake kia āwhina i ēnei mahi. Mai i te whakakotahitaka o kā rarauka huika ira me kā momo mātauraka Māori—mai i kā mahika kai, tae ana ki te reo—ka whakatinana mātou i tēnei pou tarāwaho ki kā momo tata korehāhā i kā wai o Te Kōhaka o Tūhaitara me Te Nohoaka o Tukiauau. Ko te tūmanako ka whakatinana tēnei pou tarāwaho e kā iwi taketake me kā kairakahau o te ao whānui ki te hāpai i te whāomoomo o kā koiora mai i ō rātou whenua. A free Plain Language Summary can be found within the Supporting Information of this article

Understanding and addressing biodiversity declines across the globe will require interdisciplinary practices that embrace multiple worldviews and weave knowledge systems. Here, we used a Two‐Eyed Seeing approach to weave Anishinaabe ecological knowledge with peer‐reviewed Western scientific literature to provide a comprehensive understanding of the drivers of a declining moose (mooz; Alces alces) population in Ontario, Canada. We interviewed 66 participants from three Anishinabek communities on the causes of moose decline and conducted a literature review of 52 Western‐science studies that focused on factors that affect moose in Ontario. Our study revealed that there was agreement among knowledge systems on the importance of climate change and disease and parasites in explaining moose population decline in Ontario. Unique perspectives were provided on the mechanisms describing climatic impacts on calf recruitment, with an emphasis on spring onset and green‐up by Western science, and winter onset and timing of the rut by Anishinaabe knowledge. Western science also focused on the effects of habitat disturbance and predation on moose, and Anishinaabe knowledge emphasised harvest pressure. Other factors identified by both knowledge systems included the impacts of roads and railways. Distinctive information offered by Anishinaabe knowledge holders included the displacement of moose from areas in response to the range expansion of white‐tailed deer (waawaashkeshi; Odocoileus virginianus) and the negative effects of contaminants introduced into the environment by mining and forestry activity. Overall, weaving knowledge systems offered a nuanced and wholistic understanding of factors affecting moose and provided different perspectives to explain interacting and cumulative effects. Our study showcases the value in weaving knowledge systems to improve understanding of ecological problems and find wholistic strategies for conservation. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog.

The links between spirituality and eudaimonic well-being are examined, beginning with a look at theoretical issues as to whether spirituality is best construed as part of well-being, or as a possible influence on well-being. A brief review of scientific findings from the MIDUS study linking religion and spirituality to well-being and other outcomes is then provided to show recent empirical work on these topics. Suggestions for future work are also provided. The third section is forward-thinking and addresses the power of nature to nurture spirituality and well-being, beginning with a look at how current research has linked nature to human flourishing. Issues of spirituality are rarely mentioned in this literature, despite evidence that nature has long been a source of inspiration in poetry, literature, art, and music. These works reveal that the natural world speaks to the human soul. To explore such ideas, parts of Jungian psychology are revisited: the soul’s longing for poetry, myth, and metaphor; the importance of animism, which sees nature as a field inhabited by spirit; and the devaluing of ancient cultures. The final section considers the wisdom of the indigenous peoples who saw spirit in everything. Their inputs, exemplified with “Two-Eyed Seeing”, offer new visions for thinking about the interplay of spirituality, well-being, and the natural world.

IntroductionTraditional cultural healers -- their methods and their results -- are often invisible to conventional medical practitioners. When confronted with a result that does not make sense, we often ignore it.ObjectivesWe wanted to understand the process that happened between people and traditional cultural healers when these people experienced substantial improvement in mental health without psychiatric treatment.MethodsWe collected 56 case stories from people who consulted traditional cultural healers instead of conventional medical practitioners for serious mental health problems. We confirmed the stories with family members and interviewed the healers as well. We used constructivist grounded theory to explore commonalities in the stories from the clients’ points of view and from the healers’ perspectives. The context is indigenous people in North America.ResultsPatients had a range of diagnoses, including psychotic disorders (12), bipolar disorder (28), and evere unipolar depression (16). Co-morbid anxiety disorders were common (22). Improvement in mental health was associated with participation in ceremonies within a community, building relationships with members of that community, engaging in prescribed daily practices endorsed by that community, with a resulting report of feeling increases in social and spiritual connectedness. The healers believed strongly that the embeddedness in community contributed to the results and that spirit beings played important roles in helping people feel better. The use of psychiatric medications was minimal.ConclusionsPsychiatry can acknowledge that people can have substantial improvements in mental health when working with traditional cultural healers outside of conventional settings. Studying these settings and results can improve conventional practice.DisclosureNo significant relationships.

In this time of reconciliation, Indigenous researchers-in-relation are sharing research paradigms and approaches that align with Indigenous worldviews. This article shares an interpretation of the Mi’kmaw concept of Two-Eyed Seeing as the synthesis of Indigenous methodology and participatory action research situated within an Indigenous paradigm of relevant, reciprocal, respectful, and responsible research. Two-Eyed Seeing is discussed as a guiding approach for researchers offering Indigenous voices and ways of knowing as a means to shift existing qualitative research paradigms. The author offers practical considerations for conducting research with Indigenous peoples in a “good and authentic way.” Through the co-creation of knowledge with Indigenous communities, a collective story was produced as a wellness teaching tool to foster the transfer of knowledge in a meaningful way.

IntroductionThe term “two-eyed seeing” is spreading across North America as a concept for explanatory pluralism. The concept was brought into academic science by Albert Marshall, a M’iqmaq from Nova, Scotia, Canada. It speaks to the idea that indigenous knowledge is an equally valid way of conceptualizing a phenomenon as is contemporary science. Marshall’s famous example compares a traditional M’iqmaq story about the origins of the large tides in the Bay of Fundy with contemporary oceanographic geology findings and simulations.ObjectivesWe wanted to explore how this two-eyed seeing model could be applied to mental health to facilitate a dialogue between psychiatry and traditional cultural healers.MethodsWe reviewed the existing literature on two-eyed seeing within mental health care using PubMed, IndexMedicus, OneSearch, and Google Scholar. We presented a course on two-eyed seeing for indigenous mental health services and two-eyed seeing for addressing trauma in indigenous communities and surveyed the participants about the two-eyed seeing concept. We offered this course primarily to providers within indigenous communities and also for other interested counsellors.ResultsParticipants in our trainings were enthusiastic about the role of two-eyed seeing for improving communication among indigenous providers and patients and non-indigenous providers. Most indigenous counselors had not heard of two-eyed seeing and were quite enthusiastic about its affirming nature and how it gave them a basis for dialogue with non-indigenous practitioners.ConclusionsTwo-eyed seeing allows a rich dialogue between European-derived practitioners and indigenous people that enabls each to appreciate the other’s perspectives, leading to greater cooperation and collaborative treatment.DisclosureNo significant relationships.

IntroductionA communication gap exists between psychiatry and indigenous people about views of mind and mental health, which often becomes an obstacle to optimal care and a source of distrust.ObjectivesWe aimed to explore the utility of the concept of two-eyed seeing for facilitating communication among traditional cultural practitioners (TCP) and conventional mental health practitioners (CMHP).Methods“Two-eyed seeing” is spreading across North America as a metaphor for explanatory pluralism. Albert Marshall, a M’iqmaq from Nova, Scotia, Canada, developed this traditional concept (eptuamptamuk in M’iqmaq) to speak to the idea that indigenous knowledge is as valid as contemporary science for conceptualizing phenomena. We taught the concept to 100 practitioners, equally balanced between CMHP’s and TCP’s, and obtained ongoing feedback about the results of their applying these ideas to their ongoing collaborations. Qualitative research methods were used to evaluate this feedback.ResultsUsing the two-eyed seeing concept allowed CMHP’s to better listen to TCP’s descriptions of their concepts of mind and of mental suffering. TCP’s felt more respected by CMHP’s. While concepts such as spirit visitation, the breaking of taboos, and intergenerational curses are inherently foreign to CMHP’s, the two-eyed seeing concept allowed them to bracket these ideas as interesting and to interact with the TCP in a more productive way, while allowing them to observe the effects of the TCP’s interventions in a less judgmental way.ConclusionsTwo-eyed seeing allowed a rich dialogue between CMHP’s and TCP’s that enabled each to appreciate the other’s perspectives, leading to greater cooperation and collaborative treatment. Outcomes improved.DisclosureNo significant relationships.

IntroductionConventional psychiatric services are not always acceptable to indigenous communities and people.ObjectivesTo present successful models of interactions of psychiatrists with indigenous patients and communities based upon our work with five communities in Maine.MethodsWe reviewed the strategies that worked for community interaction from our project for supporting indigenous communities to implement medication-assisted treatment and we reviewed the literature to see what other strategies are reported successful.ResultsPsychiatrists working in these communities may need to share more personal details than to what they are usually accustomed to be accepted. They may need to acknowledge local culture and spirituality and work with traditional knowledge holders to create collaborative healing approaches. As part of this, a narrative approach appeared to work best in which the psychiatrist worked within the stories and beliefs of the community which required taking the time in dialogue to learn those stories and beliefs. Specifically, we address the challenges of flying into northern, rural, and remote communities, of academic physicians consulting to tribal-based opiate treatment programs, of modifying usual counseling techniques such as motivational interviewing to an indigenous population, and of the changes made in practice styles when taking into account the critiques made by indigenous people about medicine in general and psychiatry in particular.ConclusionsWe propose that participatory action-based approaches can improve service delivery to indigenous people. Indigenous cultures share a collectivist mindset in which the needs of the group supersede the needs of individuals, a reliance upon stories, and commitment to a biopsychosocial and spiritual approach.

This article explores the leadership journey of an Indigenous leader working within a non-Indigenous institutional context in Canada, focusing on the ongoing processes of decolonization and reconciliation. Grounded in the Calls to Action of the Truth and Reconciliation Commission of Canada, the article examines how Indigenous leadership principles are enacted in environments shaped by colonial structures and assumptions. Attention is given to the systemic, relational and personal obstacles that challenge effective leadership, including resistance to change, cultural misalignment, and the emotional labour associated with reconciliation work. The Medicine Wheel is employed as both a conceptual framework and a reflective tool, illustrating its role in guiding holistic, ethical and relational approaches to leadership and organizational transformation. By situating Indigenous ways of knowing, being, and doing at the centre of the analysis, this article contributes to emerging scholarship on Indigenous leadership in non-Indigenous spaces and offers insights for educators, administrators, and policymakers engaged in meaningful decolonization and reconciliation efforts.