The value of data continues to increase as new technologies have a seemingly insatiable demand for information. This places Indigenous peoples in the difficult position as both users of diverse data for standard and unique ends and the producers of standard and unique data for diverse ends. In Aotearoa New Zealand, Māori have entered scholarly and policy debates on data with typical relish. Yet our communities are at different stages of understanding and empowerment as the owners, producers and users of data. This article details a co-design process in producing a data framework that originated in the biosecurity space but has wider applications. While we use cultural metaphors to explain and communicate our work with the mundane and sacred, we are committed to providing practical templates for groups wanting to engage in research. But just as our data is linked to our people, so are current and future technologies that are subject to influence through societal laws and regulations. We offer some thoughts on how a safer world might arise through working in a more ethical way with Indigenous peoples and their data.

This article seeks to reinvigorate disaster scholarship, given the disastrous times we find ourselves in. In order to do so, we extend the spatial and temporal horizons of disasters, and consider them as normal processes as well as aberrant events. Knowledge need not exclusively emanate from the metropolitan centres of the Global North. We begin by examining the field's 'threshold concepts', subjecting them to an urgent Indigenous evaluation. Second, as cities are the Anthropocene's primary terrain, we illustrate the numerous ways in which the recovery from the Canterbury Earthquake Sequence offers global lessons. Third, leveraging understandings from the preceding sections, we orient towards a more hopeful intellectual frontier - a decolonised disaster studies as seen from the perspective of Aotearoa New Zealand. Since much disaster scholarship emphasises failure and loss, here we consider what will be gained through a fuller appreciation of m & amacr;tauranga M & amacr;ori.

PurposeIndigenous peoples represent one of the most vulnerable groups and need access as well as hands-on experience in the use of emerging Earth observations (EO)-based DRR solutions at the community level, while balancing this learning with traditional indigenous knowledge (IK). However, complicating any engagement between EO and IK is the reality that IKs are diverse and dynamic, with location-specific relevance and accuracy. Additionally, the COVID-19 pandemic caused complex risks and cascading effects for which the world was not prepared. Thus, there is a need to examine the lessons learned and motivate emerging EO-based innovations and demonstrations related to DRR and climate change adaptation.Design/methodology/approachHence, this study aims to undertake an in-depth assessment of IK related to DRR covering relevant UN instruments and provides state-of-the-art of opportunities presented by EO-based tools and solutions.FindingsThe overall research strategy was designed to integrate key components of IK for DRR in a coherent and logical way, with those offered by the EO technology developers and providers. There are several EO tools accessible that are relevant to integrate IK and complement DRR. The study examined and identified challenges and barriers to implement workable and replicable EO solutions in pursuit of resilience.Originality/valueThe key findings of this study will help create a balanced approach by acknowledging the importance of IK for DRR with co-development, co-creation and use of culturally relevant EO data and tools for sustainable innovation, capacity building and youth empowerment. The technological inequalities appear to be growing, and it would be challenging to meet the Sendai Framework indicators.

For millennia, Indigenous Peoples around the world have prepared for, coped with, and survived disasters and environmental change, and human-induced events. Along the way, these experiences - and a keen understanding of the environment in which they live - have borne what we refer to today as Indigenous Knowledges. Among the most significant of the human-induced events, colonization has disrupted Indigenous strategies of self-determination and resilience. Indigenous-led climate change adaptation holds a transformative potential for addressing the impacts of the unnatural disasters of colonialism, land dispossession, and the climate change crisis. Yet, community-led research in this urgent research area remains limited. To ensure that Indigenous Peoples' right to self-determination is protected and the horrific legacy of government-forced relocations is not repeated, communities must lead and define research on climate-forced displacement and planned relocation.

Colonization can be interpreted as a disaster with a fixed beginning but an indeterminate end, whose very purpose was to dispossess, disarm and, if necessary, destroy Indigenous Peoples. Disasters therefore continue to fall disproportionately on disempowered Indigenous communities, families, and individuals—and Indigenous vulnerability is the corollary to settler colonial, capitalist, and neoliberal resiliency. Although Indigenous Knowledges can and do contribute to better disaster risk reduction (DRR), it is not obvious that the ongoing deployment of Indigenous Knowledges will prevent or even mitigate disasters for Indigenous communities. Positioning Indigenous Peoples as inherently resilient risks reifying the status quo of vulnerability and diverts attention from a key sociological component of resilience to disasters, namely sovereignty.

Background Approximately 1 in 3 Canadians will experience an addiction or mental health challenge at some point in their lifetime. Unfortunately, there are multiple barriers to accessing mental health care, including system fragmentation, episodic care, long wait times, and insufficient support for health system navigation. In addition, stigma may further reduce an individual’s likelihood of seeking support. Digital technologies present new and exciting opportunities to bridge significant gaps in mental health care service provision, reduce barriers pertaining to stigma, and improve health outcomes for patients and mental health system integration and efficiency. Chatbots (ie, software systems that use artificial intelligence to carry out conversations with people) may be explored to support those in need of information or access to services and present the opportunity to address gaps in traditional, fragmented, or episodic mental health system structures on demand with personalized attention. The recent COVID-19 pandemic has exacerbated even further the need for mental health support among Canadians and called attention to the inefficiencies of our system. As health care workers and their families are at an even greater risk of mental illness and psychological distress during the COVID-19 pandemic, this technology will be first piloted with the goal of supporting this vulnerable group. Objective This pilot study seeks to evaluate the effectiveness of the Mental Health Intelligent Information Resource Assistant in supporting health care workers and their families in the Canadian provinces of Alberta and Nova Scotia with the provision of appropriate information on mental health issues, services, and programs based on personalized needs. Methods The effectiveness of the technology will be assessed via voluntary follow-up surveys and an analysis of client interactions and engagement with the chatbot. Client satisfaction with the chatbot will also be assessed. Results This project was initiated on April 1, 2021. Ethics approval was granted on August 12, 2021, by the University of Alberta Health Research Board (PRO00109148) and on April 21, 2022, by the Nova Scotia Health Authority Research Ethics Board (1027474). Data collection is anticipated to take place from May 2, 2022, to May 2, 2023. Publication of preliminary results will be sought in spring or summer 2022, with a more comprehensive evaluation completed by spring 2023 following the collection of a larger data set. Conclusions Our findings can be incorporated into public policy and planning around mental health system navigation by Canadian mental health care providers—from large public health authorities to small community-based, not-for-profit organizations. This may serve to support the development of an additional touch point, or point of entry, for individuals to access the appropriate services or care when they need them, wherever they are. International Registered Report Identifier (IRRID) PRR1-10.2196/33717

Poor access to care is a top patient-oriented research priority for youth with chronic pain in Canada, and the COVID-19 pandemic has exacerbated these concerns.Our patientoriented project team engaged with marginalized and racialized youth with chronic pain (Black youth with sickle cell disease, Indigenous youth and youth with complex medical needs) and their families to ensure that best practice recommendations for virtual care are inclusive and equitable.Input provided through virtual round-table discussions improved recommendations for leveraging, implementing and selecting best platforms for virtual care for youth with chronic pain and identified new gaps for future research, practice and policy change.

The COVID-19 pandemic highlights the urgency and importance of monitoring, managing and addressing zoonotic diseases, and the acute challenges of doing so with sufficient inter-jurisdictional coordination in a dynamic global context. Although wildlife pathogens are well-studied clinically and ecologically, there is very little systematic scholarship on their management or on policy implications. The current global pandemic therefore presents a unique social science research imperative: to understand how decisions are made about preventing and responding to wildlife diseases, especially zoonoses, and how those policy processes can be improved as part of early warning systems, preparedness and rapid response. To meet these challenges, we recommend intensified research efforts towards: (i) generating functional insights about wildlife and zoonotic disease policy processes, (ii) enabling social and organizational learning to mobilize those insights, (iii) understanding epistemic instability to address populist anti-science and (iv) anticipating evolving and new zoonotic emergences, especially their human dimensions. Since policy processes for zoonoses can be acutely challenged during the early stages of an epidemic or pandemic, such insights can provide a pragmatic, empirically-based roadmap for enhancing their robustness and efficacy, and benefiting long-term decision-making efforts.

The disruption that the COVID pandemic has caused to our daily lives has made many people aware of the need to transform our relationships and interactions away from the priorities emphasised under neoliberal globalisation in order to better secure successful human societies. For Indigenous peoples, the importance of relationships, respect and connections has long underpinned cultural affirmation, strength and survival. This chapter investigates the role of Indigenous welcome ceremonies in not only affirming, maintaining and strengthening culture, but also in establishing respect and connections with non-Indigenous peoples. In particular, this chapter looks at the specific examples of Australian Aboriginal Welcomes to Country and Acknowledgements and Māori pōwhiri and haka ceremonies in Aotearoa New Zealand. The authors, an Aboriginal Australian man and a Māori man, track the history of tourism through mass consumption to "new" "socialisation", and outline the role of welcome ceremonies in not only affirming and strengthening culture, but also in providing ways for non-Indigenous visitors to engage with, learn about and connect with Indigenous cultures and histories. Conducting welcome ceremonies at tourist attractions and destination areas can provide an empowering way for tourism hosts and visitors to learn and connect with each other, with the local people and history of the land they are visiting.

Environmental management is culturally and economically significant to Indigenous communities, and these communities increasingly recognise biosecurity as vital to maintaining their traditional ecosystems and supporting the continuation of their cultures. But what is 'best practice' biosecurity when it comes to Indigenous lands and waters? How can Indigenous communities protect the biological heritage that underpins cultural values and practices while maintaining or expanding economic opportunities? In answer to these challenges, Indigenous voices are now calling for attention and action across the policy and research landscapes of biosecurity. A uniquely Indigenous approach to biosecurity does not start from a void, as Indigenous Knowledges (IK, to be interpreted as plural) have ancient philosophical and empirical bases on which to build and analyse new experiences. Indeed, as Indigenous collectives bring their locally specific knowledges into existing and expanding biosecurity networks, they bring opportunities for efficient, effective and ethical biosecurity systems. This chapter gives a brief overview of selected Indigenous experiences of 'biosecurity' but hopes to inform non-Indigenous communities that Indigenous communities have rights, knowledges and approaches that support, inform, challenge and expand contemporary biosecurity practices.

The United Nations Sendai Framework 2015-30 for disaster risk reduction (DRR) reaffirms the role of Indigenous Knowledges (IK) as complementing and contributing to more effective DRR. This hard won space for IK comes as Indigenous communities voluntarily contribute to the local management of disasters, including wildfire and threats to biodiversity in forest ecosystems. The effectiveness of Indigenous practices in addressing hazards is based on traditional knowledges and empirical observations that inform active roles in environmental management. However, it is still not clear how IK complements and contributes to DRR. This article analyses interviews with elders, researchers, and community members and identifies how mātauranga Māori (Māori knowledge) on forests and biodiversity is embodied to inform Indigenous watchfulness as a tactical approach in contributing to more effective DRR strategies.

Conservation BiologyVolume 35, Issue 4 p. 1334-1336 COMMENT Collaborative and consensus-based approaches for human–wildlife coexistence: response to Treves and Santiago-Ávila 2020 Douglas A. Clark, Corresponding Author Douglas A. Clark d.clark@usask.ca orcid.org/0000-0002-0480-030X School of Environment and Sustainability, University of Saskatchewan, Saskatoon, Saskatchewan, Canada Correspondence Douglas A. Clark, School of Environment and Sustainability, University of Saskatchewan, Saskatoon, SK S7N 5C8, Canada. Email: d.clark@usask.caSearch for more papers by this authorRyan K. Brook, Ryan K. Brook College of Agriculture, University of Saskatchewan, Saskatoon, Saskatchewan, CanadaSearch for more papers by this authorEthan D. Doney, Ethan D. Doney School of Environment and Sustainability, University of Saskatchewan, Saskatoon, Saskatchewan, CanadaSearch for more papers by this authorBeatrice Frank, Beatrice Frank Capital Regional District, Victoria, British Columbia, CanadaSearch for more papers by this authorThomas S. Jung, Thomas S. Jung Department of Environment, Government of Yukon, Whitehorse, Yukon, CanadaSearch for more papers by this authorDavid S. Lee, David S. Lee Nunavut Tunngavik Inc., Rankin Inlet, Nunavut, CanadaSearch for more papers by this authorSimon Lambert, Simon Lambert Department of Indigenous Studies, University of Saskatchewan, Saskatoon, Saskatchewan, CanadaSearch for more papers by this authorBrenda Parlee, Brenda Parlee University of Alberta, REES, Edmonton, Alberta, CanadaSearch for more papers by this author Douglas A. Clark, Corresponding Author Douglas A. Clark d.clark@usask.ca orcid.org/0000-0002-0480-030X School of Environment and Sustainability, University of Saskatchewan, Saskatoon, Saskatchewan, Canada Correspondence Douglas A. Clark, School of Environment and Sustainability, University of Saskatchewan, Saskatoon, SK S7N 5C8, Canada. Email: d.clark@usask.caSearch for more papers by this authorRyan K. Brook, Ryan K. Brook College of Agriculture, University of Saskatchewan, Saskatoon, Saskatchewan, CanadaSearch for more papers by this authorEthan D. Doney, Ethan D. Doney School of Environment and Sustainability, University of Saskatchewan, Saskatoon, Saskatchewan, CanadaSearch for more papers by this authorBeatrice Frank, Beatrice Frank Capital Regional District, Victoria, British Columbia, CanadaSearch for more papers by this authorThomas S. Jung, Thomas S. Jung Department of Environment, Government of Yukon, Whitehorse, Yukon, CanadaSearch for more papers by this authorDavid S. Lee, David S. Lee Nunavut Tunngavik Inc., Rankin Inlet, Nunavut, CanadaSearch for more papers by this authorSimon Lambert, Simon Lambert Department of Indigenous Studies, University of Saskatchewan, Saskatoon, Saskatchewan, CanadaSearch for more papers by this authorBrenda Parlee, Brenda Parlee University of Alberta, REES, Edmonton, Alberta, CanadaSearch for more papers by this author First published: 29 July 2021 https://doi.org/10.1111/cobi.13787Citations: 1 Article Impact Statement: : Evidence suggesting collaborative and consensus-based responses to human–wildlife conflicts work should not be ignored. Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat No abstract is available for this article.Citing Literature Volume35, Issue4August 2021Pages 1334-1336 RelatedInformation

Book review by Simon J. Lambert of Stolen City: Racial Capitalism and the Making of Winnipeg, author Owen Toews.

Ongoing racism continues to violently impact on the cultures, lands, and bodies of Indigenous Peoples. While many health researchers are meeting the ethical challenges in working with Indigenous communities, this commentary draws attention to the often-uncritical adaption or use of digital tools. Many digital technologies, deliberately or accidently, lend themselves to overt or covert surveillance of communities. Indigenous resistance to surveillance must be understood in the context of colonization, and reassurances must be provided if the benefits of new technologies are to be fully realized for better Indigenous health outcomes.

With more frequent and more intense disasters, disaster risk reduction (DRR) has become increasingly important as a fundamental approach to sustainable development. Indigenous communities hold a unique position in DRR discourse in that they are often more vulnerable than non-Indigenous groups and yet also hold traditional knowledges that enable a greater understanding of hazards and disasters. This article provides an overview of multilateral agreements for incorporating Indigenous Peoples into wider debates on disaster policies as well as development agendas. Essential DRR strategies can be adapted for Indigenous communities through respect for Indigenous approaches in coordinating alliances; culturally appropriate incentives; accurate, appropriate, and ethical data collection; acknowledgment of Indigenous land use practices; use of Indigenous language, leadership, and institutions; collaboration with Indigenous knowledges; and acceptance of traditional healing approaches.