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This paper aims to draw attention to the global infringement of reproductive rights of Indigenous and racialised Peoples.

Narrative literature review. Description and comparative analysis of examples of forced sterilisation.

Large-scale sterilisation campaigns were identified in three different regions of the world: North America, Latin America and Europe. Within these, hundreds of thousands of Indigenous and racialised Peoples have been forcibly sterilised as part of state-sponsored procedures, predominantly aimed at women and gestating people. These abuses are continuing in the 21st century and have origins in “racial science” theory. The exact nature of the abuses is identified alongside the long-term health and wellbeing implications. Professional attitudes and behaviours that condoned such practices within healthcare settings are identified. The psychological, social and cultural impact of such practices, including on Indigenous body sovereignty and self-determination, are demonstrated.

These are twofold: firstly to eradicate any future practice of forced sterilisation and secondly to provide reparations to those affected.

The analysis brings together scholarship from Indigenous studies alongside that of health and social sciences.

The indigenous peoples of the Philippines have had to struggle against historical injustices for centuries. They fought against colonization and the subjugation of their cultures and ways of life. Over the decades, their next generations are confronted with exclusion, discrimination, and encroachments on their ancestral domains which have resulted in social and economic disadvantages. An obvious case in point is the lack of sympathetic and affirmative policy directives for the culture-based education of indigenous children and youth. This paper reflects on the policy development processes undertaken to institutionalize inclusion and social justice in indigenous peoples education policies within the K to 12 Basic Education Program. Using the method of narrative inquiry, the stories of reform are told from the point of view of those who facilitated the crafting of these policies. Three narratives demonstrate that contextualized and empowering education strategies and processes transform not only policy but also the policy makers.

Global/national policy planning is guided by economic methods and predictions of growth, where indicators of success are measured according to a dominant view of progress and sustainable development. Yet, despite widespread ratification of the Declaration on the Rights of Indigenous Peoples, Indigenous Peoples remain unrepresented in this dominant view. The structural and historical forces informing global policy thus inadvertently produce a pathway of development that is characterized by political, economic, and social exclusion where Indigenous Peoples’ agency, heritage, and culture remain marginalized. I argue that socio-cultural nuance (“the complete story”) is critical to policy planning if we are to honor the principal aim of the Sustainable Development Goals – “leave no-one behind”. This and other policy frameworks need an approach that is neither framed by Eurocentric objectives nor bound by measurable indicators. This requires consideration of Indigenous Worldviews in a way that mediates diverse social, economic, and political factors. In this chapter, I examine the limitations in current policy consultation practice, with a specific focus on the extractive industries sector, and examine the ways in which engagement with Indigenous Peoples’ “complete story” might inform policy in the pursuit of a sustainable development that leaves no-one behind and creates a bridge between dominant and marginalized forms of knowledge.

This paper aims to explore the importance of meaningful participation for Indigenous peoples within the complex and highly political context of mining and mineral extraction. The aim is to consider the multi-dimensional nature of the mining context that takes into account the discursive landscape that frames the often disparate perspectives of corporate, state and Indigenous communities.

The paper is a conceptual offering that examines the complex environment within which “meaningful participation” between mining corporates and Indigenous communities operate.

This paper highlights the multi-dimensional nature of a proposed relationship between the mining corporates, the state and the Indigenous Māori community within New Zealand. The facilitation of “meaningful participation” requires that any negotiated agreement is undertaken within a framework of meaning that makes sense to the Indigenous community, in addition to the appropriate legislative and corporate initiatives to be in place.

The paper highlights the complex considerations that must be included in any form of negotiation between mining corporates and Indigenous peoples to achieve meaningful participation in the form that it was intended under international accords. While recognising the different contextual circumstance of Indigenous peoples around the world, this paper illustrates a pathway towards meaningful participation that takes into account economic, socio-cultural and environmental variables.

Paradigms are shifting in research involving Indigenous peoples: research with Indigenous peoples instead of research on them. To do this, we must acknowledge a shared and sacred space of multiple world views. Negotiating this meeting place – the ethical space – demands that researchers, Research Ethics Boards (REBs), and Indigenous peoples collaborate to find mutually agreeable solutions to research ethics tensions. This chapter addresses the principle-to-policy-to-practice gaps in the application of Canada’s research ethics policy (i.e. TCPS2) by demonstrating how one 2018 study navigated ethical engagement by practising Etuaptmumk: Two-eyed seeing (the Mi’kmaq concept of learning to see from and integrate multiple perspectives to find remedies to issues/challenges/questions that benefit everyone). Movements within both Indigenous and academic communities – in Canada and elsewhere – to develop policy on research ethics for research with Indigenous peoples present an opportunity and impetus for researchers to do differently and with the leadership of Indigenous peoples. This chapter shares reflections from one study that offers an example of doing differently and acknowledging self-in-science or examining self-as-science, which is not a common practice. The acceptance of creative research methods, like autoethnography through poetry and spoken word, demonstrates academic culture can change, too, and provides researchers methods and mediums to explore and examine the self without separation from the research. This chapter discusses these as relational and reflexive, a way to challenge conventional positions of ‘researcher’ and ‘participant’, and reimagines research innovation through relationship.

This paper aims to present the findings of a government-initiated project that sought to explore the possibility of incorporating cultural connections to land within the federal national accounting system using the United Nations Systems of Environmental-Economic Accounting (UN-SEEA) framework as a basis.

Adopting a critical dialogic approach and responding to the calls for critical accountants to engage with stakeholders, the authors worked with two Indigenous groups of Australia to develop a system of accounts that incorporates their cultural connections to “Country”. The two groups were clans from the Mungguy Country in the Kakadu region of Northern Territory and the Ewamian Aboriginal Corporation of Northern Queensland. Conducting two-day workshops on separate occasions with both groups, the authors attempted to meld the Indigenous worldviews with the worldviews embodied within national accounting systems and the UN-SEEA framework.

The models developed highlight significant differences between the ontological foundations of Indigenous and Western-worldviews and the authors reflect on the tensions created between these competing worldviews. The authors also offer pragmatic solutions that could be implemented by the Indigenous Traditional Owners and the government in terms of developing such an accounting system that incorporates connections to Country.

The paper contributes to providing a contemporary case study of engagement with Indigenous peoples in the co-development of a system of accounting for and by Indigenous peoples; it also contributes to the ongoing debate on bridging the divide between critique and praxis; and finally, the paper delves into an area that is largely unexplored within accounting research which is national accounting.

The purpose of this paper is to contribute to debates on the value of indigenous knowledge for disaster risk reduction. Recent international policy papers advocate the importance of indigenous knowledge and calls for its recognition. The paper aims to explore these issues in the everyday practices of disaster response by indigenous peoples and surrounding actors.

The paper is based on a total of seven months ethnographic research in indigenous communities in Thailand and the Philippines. The Thai communities had experienced minor disasters, whereas the Philippine communities were recently hit by a major killer typhoon.

In both countries the authors found that indigenous knowledge is neither completely local, nor homogenous, nor shared. The findings caution against a view that indigenous knowledge is grounded in a long tradition of coping with disasters. Coping is embedded in social practice and responsive to change. Positive labelling of indigenous practices can help to render communities more resilient.

The research was exploratory in nature and could be replicated and expanded in other indigenous peoples’ communities.

Rather than understanding indigenous peoples as simultaneously vulnerable and resilient, it calls for a more comprehensive approach to indigenous knowledge and practices around disaster.

The limitations are shown of uncritically ascribing indigenous communities a close relation to nature. It may be unfounded and de-politicises indigenous struggles.

This paper approaches indigenous knowledge issues from the point of view of indigenous communities themselves.

The purpose of this short paper is to comment on the powerful contribution researchers have made to the emerging field of Indigenous O&M scholarship.

The paper reviews the work in the field of Indigenous O&M.

Indigenous O&M research, first, has been driven by the effects of colonization and the attempts to reclaim traditional ways of researching, organizing and managing, second; has sought asylum in established critical and alternative fields of scholarship to create research legitimacy in the mainstream, and; third, produced novel methodological processes.

Several observations of the field will be made and some considerations are put forward to promote research within the tight – almost impenetrable – boundaries of the academy and its institutions.

The purpose of this paper is to draw attention to the political dimensions in the relationships between mining companies and their aboriginal stakeholders in Australia. Practical applications of stakeholder approaches to corporate social responsibility (CSR) can overlook indigenous people at the local level of those who are most affected by mining.

Informed by critical discourse analysis, the paper reports on a critical web‐based study that synthesises disparate community and business perspectives to explore the representations of CSR relationships between mining companies and aboriginal stakeholders.

Through their rhetorical manipulation of the CSR discourse, mining companies construct a homogeneous representation of aboriginal peoples, for strategic purposes. Companies maintain a public image as good corporate citizens, while using the rhetoric to divert their CSR activities to less problematic indigenous groups, thus ignoring the claims of stakeholders who are more directly affected by mining.

While web‐based research of CSR relationships can incorporate disparate perspectives to reveal the critical complexities of the relationships, the resultant interpretations cannot be conclusive. Thus more comprehensive on‐site ethnographic fieldwork is required, and the web‐based studies can be used to identify issues and contradictions to be investigated in the field.

This critical evaluation of the CSR relationships between mining companies and their indigenous stakeholders offers an independent appreciation of those relationships and the political nuances in them. The paper provides evidence of the corporate appropriation of the CSR discourse for corporate image‐enhancing purposes and shows how the mining companies adopt this approach in their practice of the CSR rhetoric.

This chapter analyses indigenous tourism as both a form of indigenous resistance and revindication and a public policy implemented jointly by public institutions, universities and non-governmental organisations (NGOs). The concept of indigenous tourism has a relatively short history in Chile. However, it has acquired particular importance in light of the country’s constitutional process, triggered by the social uprising of 18 October 2019. This process incorporates the recognition of indigenous peoples and their rights as transversal areas.

To explain the process, this chapter examines indigenous tourism from the standpoint of indigenous initiatives, considering the context in which it has developed while also looking at how this concept is incorporated into the public institutional framework. It also examines the different influences and political context of the concept’s installation and how it has acquired increasing importance and complexity in public affairs. Given that it requires a multidimensional and multilevel approach, it can be analysed as a wicked problem.

Finally, this chapter discusses how indigenous tourism takes a political form of revindication of rights and territorial control and as an alternative to the neoliberal and extractivist model of other types of tourism.