In the age of rapid AI advancement, digital colonialism poses a significant threat to Indigenous communities, perpetuating inequalities and exploiting their data. This commentary delves into the concept of Indigenous data sovereignty as a powerful framework for resisting digital colonialism and promoting ethical AI development.

In “Obligations of the ‘Gift’: Reciprocity and Responsibility in Precision Medicine,” Lee rightly points out that disparities in health care access also lead to disparities in precision medi...

Tuberculosis (TB) is a potentially fatal infectious disease that, in Aotearoa New Zealand (NZ), inequitably affects Asian, Pacific, Middle Eastern, Latin American, and African (MELAA), and Māori people. Medical research involving genome sequencing of TB samples enables more nuanced understanding of disease strains and their transmission. This could inform highly specific health interventions. However, the collection and management of TB isolate samples for research are currently informed by monocultural biomedical models often lacking key ethical considerations. Drawing on a qualitative kaupapa (...) Māori–consistent study, this paper reports on preliminary discussions with groups of Māori, Pacific, and Afghan people in NZ, whose communities have been harmed by TB and TB stigma. Participants’ discussions highlight key concerns and meanings that ought to inform the development of guidelines and a more robust consultative process for the governance of how TB isolate samples are collected and used both retrospectively and in future research. We argue for ethical processes to be culturally nuanced and community-generated, flexible and meaningful, and situated in relation to the physical and symbolic effects of TB. We discuss the significance of Indigenous data sovereignty, rights, and kāwanatanga (governorship) in shaping a multicultural data sovereignty model. (shrink)

Human genomics research with indigenous peoples has often been characterised by tension between the ‘western’ science ideologies and indigenous peoples’ cultural beliefs in relation to their human genetic resources and data. This article explores this tension from the lens of the concept of indigenous peoples’ human genomic sovereignty and tests the applicability of the concept in Africa. The article achieves this by first highlighting the tension between ‘western’ science and indigenous peoples through three case (...) studies from Canada, the USA, and South Africa. It then analyses indigenous peoples’ human genomic sovereignty in the USA and Canada and compares it with the notion of indigenous peoples’ sovereignty in Africa. The article concludes by highlighting lessons that indigenous groups in Africa can draw from the USA and Canada in their quest for human genomic sovereignty. (shrink)

KEY POINTS In Canada, commercial data brokers collect deidentified patient data from pharmacies, private drug insurers, the federal government and medical clinics without patient consent. Although pharmaceutical companies are the data brokers’ primary customers, academics and nonprofit and public entities also use commercial data sets, given the absence of a coordinated public approach to collecting these data across Canada. Risks of commercialized patient data include loss of anonymity, surveillance and marketing, discrimination and violation of (...) Indigenous data sovereignty. Coordinated infrastructure for the collection and coordination of health data across Canada and updated privacy legislation would protect individuals and communities and enable appropriate data uses. (shrink)

This paper aims to provide a brief overview of the ethical challenges facing researchers engaging with web archival materials and demonstrates a framework and method for conducting research with historical web data created by young people.,This paper’s methodology is informed by the conceptual framing of data materials in research on the “right to be forgotten” (Crossen-White, 2015; GDPR, 2018; Tsesis, 2014), data afterlives (Agostinho, 2019; Stevenson and Gehl, 2019; Sutherland, 2017), indigenous data sovereignty and (...) governance (Wemigwans, 2018) and feminist ethics of care (Cifor et al., 2019; Cowan, 2020; Franzke et al., 2020; Luka and Millette, 2018). It demonstrates a new method called an archive promenade, which builds on the walkthrough and scroll-back methods (Light et al., 2018; Robards and Lincoln, 2017).,The archive promenades demonstrate how individual attachments to digital traces vary and are often unpredictable, which necessitates further steps to ensure that privacy and data sovereignty are maintained through research with web archives.,This paper demonstrates how the archive promenade methodological intervention can lead to better practices of care with sensitive web materials and brings together previous work on ethical fabrications (Markham, 2012), speculation (Luka and Millette, 2018) and thick context (Marzullo et al., 2018), to yield new insights for research on the experiences of growing up online. (shrink)

Bioethics, Volume 36, Issue 3, Page 305-312, March 2022.

Recent studies highlight the need for ethical and equitable digital health research that protects the rights and interests of racialized communities. We argue for practices in digital health that promote data self-determination for these communities, especially in data collection and management. We suggest that researchers partner with racialized communities to curate data that reflects their wellness understandings and health priorities, and respects their consent over data use for policy and other outcomes. These data governance approach (...) honors and builds on Indigenous Data Sovereignty (IDS) decolonial scholarship by Indigenous and non-indigenous researchers and its adaptations to health research involving racialized communities from former European colonies in the global South. We discuss strategies to practice equity, diversity, inclusion, accessibility and decolonization (EDIAD) principles in digital health. We draw upon and adapt the concept of Precision Health Equity (PHE) to emphasize models of data sharing that are co-defined by racialized communities and researchers, and stress their shared governance and stewardship of data that is generated from digital health research. This paper contributes to an emerging research on equity issues in digital health and reducing health, institutional, and technological disparities. It also promotes the self-determination of racialized peoples through ethical data management. (shrink)

Biodiversity science is in a pivotal period when diverse groups of actors—including researchers, businesses, national governments, and Indigenous Peoples—are negotiating wide-ranging norms for governing and managing biodiversity data in digital repositories. These repositories, often called biodiversity data portals, are a type of organization for which governance can address or perpetuate the colonial history of biodiversity science and current inequities. Researchers and Indigenous Peoples are developing and implementing new strategies to examine and change assumptions about which agents (...) should count as salient participants in scientific projects, especially in projects that build and manage large digital data portals. Two notable efforts are the FAIR (Findable, Accessible, Interoperable, Reusable) and CARE (Collective benefit, Authority, Responsibility, Ethics) Principles for scientific data management and governance. To characterize how these principles influence the governance of biodiversity data portals, we develop an account of fit-for-use data that makes explicit its social as well as technical conditions in relation to agents and purposes. The FAIR Principles, already widely adopted by biodiversity researchers, prioritize machine agents and efficient computation, while the CARE Principles prioritize Indigenous Peoples and their data sovereignty. Both illustrate the potency of an emerging general strategy by which groups of actors craft and implement governance principles for data fitness-of-use to change assumptions about who are salient participants in data science. (shrink)

Biodiversity scientists often describe their field as aiming to save life and humanity, but the field has yet to reckon with the history and contemporary practices of colonialism and systematic racism inherited from natural history. The online data portals scientists use to store and share biodiversity data are a growing class of organizations whose governance can address or perpetuate and further institutionalize the implicit assumptions and inequitable social impacts from this extensive history. In this context, researchers and (...) class='Hi'>Indigenous Peoples are developing and implementing new strategies to examine and change assumptions about which agents should count as salient participants to scientific projects, especially projects that build and manage large digital data portals. Two notable efforts are the FAIR and CARE Principles for scientific data management and governance. To characterize how these influence the governance of biodiversity data portals, we develop an account of fitness-for-use that makes explicit its social as well as technical conditions in relation to agents and purposes. The FAIR Principles, already widely adopted by biodiversity data projects, prioritize machine agents and efficient computation, while the CARE Principles prioritize Indigenous Peoples and their data sovereignty. Both illustrate the potency of an emerging general strategy by which groups of actors craft and implement governance principles for data fitness-of-use to change assumptions about salient participants to data science. (shrink)

Before the last century, societies around the globe, including Indigenous Peoples and early settlers to Canada’s west coast, relied on local procurement and preservation of seasonal food to support their food security and food sovereignty. In some instances, Indigenous Peoples and settlers shared and adopted each other’s food provisioning and preservation practices and associated values. Such cross-cultural knowledge exchanges provided wide-ranging food provisioning options for those living in the region. In this paper, we conceptualize such exchanges and (...) varieties of provisioning options as part of Indigenous and local food systems that have been co-created through mutual interdependence, support, and food-related values. Using data from interviews and document analysis, we show that current residents of the Clayoquot Sound Biosphere Region have maintained traditional food procurement and preservation techniques, although with some new methods that have emerged in response to new technologies, innovation, and need. Indigenous and non-Indigenous residents who share food and exchange food provisioning practices simultaneously support their food needs, wellbeing, and cultural maintenance. In contrast to research that examines and conceptualizes local food systems and Indigenous food systems separately, this paper highlights the existence of an interrelated Indigenous and local food system, characterized by historical and contemporary shared food provisioning practices and cross-cultural food knowledge exchanges on Canada’s west coast. The advantage of the joint conceptualization lies in acknowledging how food systems can and do evolve to co-exist over time, and how they create opportunities for people living in remote, sometimes marginalized communities to strengthen food security and food sovereignty through shared food provisioning practices that resonate with their values. (shrink)

Indigenous peoples often embrace different versions of the concept of food sovereignty. Yet some of these concepts are seemingly based on impossible ideals of food self-sufficiency. I will suggest in this essay that for at least some North American Indigenous peoples, food sovereignty movements are not based on such ideals, even though they invoke concepts of cultural revitalization and political sovereignty. Instead, food sovereignty is a strategy of Indigenous resurgence that negotiates structures of (...) settler colonialism that erase the ecological value of certain foods for Indigenous peoples. (shrink)

New data-driven technologies yield benefits and potentials, but also confront different agents and stakeholders with challenges in retaining control over their data. Our goal in this study is to arrive at a clear picture of what is meant by data sovereignty in such problem settings. To this end, we review 341 publications and analyze the frequency of different notions such as data sovereignty, digital sovereignty, and cyber sovereignty. We go on to map (...) agents they concern, in which context they appear, and which values they allude to. While our sample reveals a considerable degree of divergence and an occasional lack of clarity about intended meanings of data sovereignty, we propose a conceptual grid to systematize different dimensions and connotations. Each of them relates in some way to meaningful control, ownership, and other claims to data articulated by a variety of agents ranging from individuals to countries. Data sovereignty alludes to a nuanced mixture of normative concepts such as inclusive deliberation and recognition of the fundamental rights of data subjects. (shrink)

Background The rapidly growing quantity of health data presents researchers with ample opportunity for innovation. At the same time, exploitation of the value of Big Data poses various ethical challenges that must be addressed in order to fulfil the requirements of responsible research and innovation (Gerke et al. 2020 ; Howe III and Elenberg 2020 ). Data sovereignty and its principles of self-determination and informed consent are central goals in this endeavor. However, their consistent implementation has (...) enormous consequences for the collection and processing of data in practice, especially given the complexity and growth of data in healthcare, which implies that artificial intelligence (AI) will increasingly be applied in the field due to its potential to unlock relevant, but previously hidden, information from the growing number of data (Jiang et al. 2017 ). Consequently, there is a need for ethically sound guidelines to help determine how data sovereignty and informed consent can be implemented in clinical research. Methods Using the method of a narrative literature review combined with a design thinking approach, this paper aims to contribute to the literature by answering the following research question: What are the practical requirements for the thorough implementation of data sovereignty and informed consent in healthcare? Results We show that privacy-preserving technologies, human-centered usability and interaction design, explainable and trustworthy AI, user acceptance and trust, patient involvement, and effective legislation are key requirements for data sovereignty and self-determination in clinical research. We outline the implications for the development of IT solutions in the German healthcare system. (shrink)

This article builds on the food sovereignty literature to ask pointed questions about the interplay of market forces and political liberalism. Specifically, we use cuisine as a lens to interrogate the assumption that multiculturalism is compatible with Indigenous food sovereignty. Because multicultural inclusion is the means by which Indigenous Peoples’ gastronomies are commodified and alienated, they experience not gastronomic multiculturalism but culinary colonialism. Accordingly, food sovereignty in colonial contexts must embrace both the active sharing and (...) the mindful withholding of food as political acts, and acknowledge that culinary culture is not simply a market commodity but also a politically-embedded process. In drawing together the threads of this argument, we advocate for a broadening of the discussion on Indigenous food sovereignty to include the resistance and resurgence enacted through gastronomy. (shrink)

Warming temperatures in the circumpolar north have led to new discussions around climate-driven frontiers for agriculture. In this paper, we situate northern food systems in Canada within the corporate food regime and settler colonialism, and contend that an expansion of the conventional, industrial agriculture paradigm into the Canadian North would have significant socio-cultural and ecological consequences. We propose agroecology as an alternative framework uniquely accordant with northern contexts. In particular, we suggest that there are elements of agroecology that are already (...) being practiced in northern Indigenous communities as part of traditional hunter-gatherer food systems. We present a framework for agroecology in the North and discuss its components of environmental stewardship, economies, knowledge, social dimensions and governance using examples from the Dehcho region, Northwest Territories, Canada. Finally, we discuss several challenges and cautions in creating policy around agroecology in the North and encourage community-based research in developing and testing this framework moving forward. (shrink)

The purpose of this article is to understand how historical oppression has undermined health through environmental injustices that have given rise to food insecurity. Specifically, the article examines ways in which settler colonialism has transformed and contaminated the land itself, impacting the availability and quality of food and the overall health of Indigenous peoples. Food security and environmental justice for Gulf Coast, state-recognized tribes has been infrequently explored. These tribes lack federal recognition and have limited access to recourse and (...) supplemental resources as a result. This research fills an important gap in the literature through exploring the intersection of environmental justice and food insecurity issues for this population. Partnering with a community-advisory board and using a qualitative descriptive methodology, 31 Gulf Coast Indigenous women participated in semi-structured interviews about their healthcare experiences and concerns. Through these interviews, participants expressed concerns about (a) the environmental impacts of pollution on the contamination of food and on the health of tribal members; and (b) the impact of these changes on the land, such as negatively impacting gardening practices. The authors of this study document how environmental changes have compounded these concerns and contribute to the overall pollution of food and water sources and unviability of subsistence practices, severely effecting tribal members’ health. In conclusion, we show how social and environmental justice issues such as pollution, industry exploitation, and climate change perpetuate the goals of settler colonialism through undermining cultural practices and the overall health of Indigenous peoples. (shrink)

_Indigeneity and Political Theory_ engages some of the profound challenges to traditions of modern political theory that have been posed over the past two decades. Karena Shaw is especially concerned with practices of sovereignty as they are embedded in and shape Indigenous politics, and responses to Indigenous politics. Drawing on theories of post-coloniality, feminism, globalization, and international politics, and using examples of contemporary political practice including court cases and specific controversies, Shaw seeks to illustrate and argue for (...) a way of doing political theory that is more responsive to the challenges posed by a range of contemporary issues. An engaging and highly original analysis of Indigenenity and sovereignty, this book enables the reader to develop a more robust consideration of relationships between theory and practice, and thus the politics of theorizing. (shrink)

We explore two special challenges indigenous peoples pose to the idea of sovereigns as trustees for humanity. The first challenge is rooted in a colonial history during which a trusteeship model of sovereignty served as an enabler of paternalistic colonial policies. The challenge is to show that the trusteeship model is not irreparably colonial in nature. The second challenge, which emerges from the first, is to specify the scope and nature of indigenous peoples’ sovereignty within the (...) trusteeship model. Whereas the interaction between states and foreign nationals is the locus of cosmopolitan law, the relationship between states and indigenous peoples is distinctive. In the ordinary cosmopolitan case, foreign nationals do not purport to possess legal authority. Indigenous peoples often do make such a claim, pitting their claim to authority against the state’s. We discuss how international law has attempted to come to grips with indigenous sovereignty by requiring states to include indigenous peoples in decision-making processes that affect their historical lands and rights. A crucial fault line in the jurisprudence, however, separates a duty to consult indigenous peoples from a duty to acquire their free, prior and informed consent. The latter but not the former recognizes that indigenous peoples possess a veto over state projects on their lands, in effect recognizing in them a limited co-legislative power. We focus on recent jurisprudence from the Inter-American Court of Human Rights, and consider whether either the duty to consult or FPIC are enough to dispel the shadow of the trusteeship model’s colonial past. We suggest that they are a move in the right direction, and that implicitly they represent international law’s recognition that states are no longer the sole bearers of sovereignty at international law. In limited circumstances, international law recognizes indigenous peoples as sovereign actors. (shrink)

The popularity of ‘food sovereignty’ to cover a range of positions, interventions, and struggles within the food system is testament, above all, to the term’s adaptability. Food sovereignty is centrally, though not exclusively, about groups of people making their own decisions about the food system—it is a way of talking about a theoretically-informed food systems practice. Since people are different, we should expect decisions about food sovereignty to be different in different contexts, albeit consonant with a core (...) set of principles (including women’s rights, a shared opposition to genetically modified crops, and a demand for agriculture to be removed from current international trade agreements). In this paper we look at the analytical points of friction in applying ideas of food sovereignty within the context of Indigenous struggles in North America. This, we argue, helps to clarify one of the central themes in food sovereignty: that it is a continuation of anti-colonial struggles, even in post-colonial contexts. Such an examination has dividends both for scholars of food sovereignty and for those of Indigenous politics: by helping to problematize notions of food sovereignty and postcoloniality, but also by posing pointed questions around gender for Indigenous struggles. (shrink)

Because of the importance of data-sharing for the economy, improved products and services, and to benefit society, the European Union has proposed developing a Common European Data Space (CEDS). The goal is to create a single European data market through 14 domain-specific data spaces (e.g., agriculture, or the Common European Agricultural Data Space (CEADS)). One of the central tenets of the CEDS is to ensure that those who share data can maintain control over who (...) has access to, use of, and ability to share it (or ‘data sovereignty’). Data sovereignty is an umbrella concept with many different values comprising its implementation. Therefore, to successfully implement data sovereignty in the CEADS (and all CEDS for that matter), it is important to identify what values are important for stakeholders.This paper examines the CEADS to identify the most critical values for potential stakeholders of this data space. We implement a six-phase value-sensitive design methodology called ‘value mapping’ by interviewing stakeholders from an incipient Spanish data-sharing initiative (potentially representing over 1 million farmers) and conducting a workshop with 42 international stakeholders at an agri-tech summit. Our findings demonstrate the different values that are important for stakeholders of an agricultural data space: farmers (privacy, control, and trust); farm advisors (human welfare and autonomy); farmer associations (trust and human welfare); technology providers and intermediaries (autonomy and human welfare); public and regulatory bodies (autonomy); and society (justice). Furthermore, we describe different interdisciplinary steps to ensure and protect these values to ensure sovereignty-by-design in the CEADS. (shrink)

Reading and writing must be more than passive processes of mimetic display; rather, they should offer a platform for psychological transformations across race and gender. Thus literary sovereignty vis-à-vis ownership of creative expression and representations of self can be reclaimed. This essay offers close analysis of contemporary Australian Indigenous literature to explore the sovereignty of feminist psychologies. Does creative writing reflect a strengthening of female Indigenous psychologies, and how might this implicate race relations and the decolonization (...) of textual worlds? These questions are inspired by Alexis Wright's most recent novel The Swan Book where she writes about “the quest to regain sovereignty over [her] own brain.” This article will explore the term craziness in a metaphorical sense: looking at whether rejecting dominant white culture equates to psychological sovereignty, improved mental well-being, and better race relations in imaginary realms. Indigenous characters in Wright's The Swan Book and Marie Munkara's Every Secret Thing may appear “crazy” for living in a state of indifference, but paradoxically, it is this state of “craziness” or indifference that empowers them to find psychological peace and resist assimilation. Seeking psychological sovereignty means assuming a position so averse to patriarchy and colonization that it renders transformation in imaginary worlds, and urges transformation in the psyches of white readers too. (shrink)

This article discusses indigenous rights within the context of global governance. I begin by defining the terms “global governance” and “indigenous peoples” and summarizing the rights that are most important to indigenous peoples. The bulk of this article studies the global governance of indigenous rights in three areas. The first example is the creation of the 2007 UN Declaration on the Rights of Indigenous Peoples. A second example involves violations of indigenous rights brought before (...) the Inter-American Court of Human Rights. A third case looks at a relatively new international regime created by indigenous peoples themselves—the Inuit Circumpolar Council. I conclude by using theories of sovereignty to assess the relative successes and failures of indigenous efforts to secure their rights. (shrink)

Social media has revolutionized the way information is distributed throughout society, as folks continue to rely entirely on these apps for information on current events, health protocols, and socio-political discussions. However, these containers of knowledge do not appear in the same shape for every user; Algorithms, informed by capitalist agendas, determine what information sifts through its networks and to whom. Data scientists, researchers, and activists have dissected the hidden mechanics fueling these popular platforms, inciting critical conversations around the harmful (...) biases embedded in algorithms. These studies often skim the surface of how these algorithms digitally marginalize people of color, if acknowledging it at all. Even fewer have attempted to examine the role these algorithms play in the social activism and digital community organizing happening amongst communities of color via social media. Referring to indigenous scholar Marisa Elena Duarte’s book Network Sovereignty as a framework of thought, this paper roots itself in the notion that technology is an extension of the agenda utilizing it. Through dissecting the algorithmic structures of popular social platforms among communities of color, this paper examines how social media distributes information within its networks and how its encoded biases silence Black, brown, and indigenous voices. This paper also provides insight into how BIPOC content-creators, when informed on how the algorithms work, can use these platforms to their advantage and effectively facilitate socio-political discourse online; Changing the narrative of social networks from being yet another landscape of white supremacy to instead a communal canvas for radical change. (shrink)

The Confederated Colville Tribes collaborated with DroneSeed, a forestry drone start-up, to use drones to replant their tribal forest after a devastating fire. Using concepts from Bernard Stiegler to interrogate ethnographic data, this article argues that forestry drones are pharmaka: their biopolitics can be therapeutic, that is, negentropic, capable of reversing ecological simplification. Drone forestry is a type of arborescent governmentality, a tree-based computer-coded attempt to control the growth of a forest. For the Colville, this negentropy is also an (...) act of sovereignty that protects culture and honors multispecies relationships. For DroneSeed, it is an experiment in negentropic geoengineering, an attempt to profitably leverage technologies and biological regeneration to sequester carbon and reduce global existential risk. Ultimately the project was not the success desired; the failure of technoliberal projects that blend ecological and economic liberalism shows that a more radical approach might be necessary to root carbon and slow capitalism. (shrink)

Kant’s non-voluntarist conception of political obligation has led some philosophers to argue that he would reject self-government rights for indigenous peoples. Some recent scholarship suggests, however, that Kant’s critique of colonialism provides an argument in favor of granting self-government rights. Here I argue for a stronger conclusion: Kantian political theory not only can but must include sovereignty for indigenous peoples. Normally these rights are considered redress for historic injustice. On a Kantian view, however, I argue that they (...) are not remedial. Sovereignty rights are a necessary part of establishing perpetual peace. By failing to acknowledge the sovereignty of native groups, states once guilty of imperialism leave open the in principle possibility for future violence, even though no current conflict exists. Only in recognizing self-government rights can states truly commit to the cosmopolitan ideal. (shrink)

Due to the growth of neo-liberalism with its emphasis on “market-driven courses,” the humanities, of which philosophy is a part, find themselves disparaged and under-funded. As a result, some African philosophers have yielded to the temptation to deploy the empirical methodology of the natural and social sciences in a bid to illustrate the practical value of their discipline, thereby eroding philosophy’s distinctive characteristic, namely, reflection. Consequently, drawing from the contemporary discourse on methodology in African philosophy, this article argues that in (...) order to preserve the distinctive character of their discipline, philosophers who inquire into indigenous African thought ought to treat the collection of empirical data on the subject as a preliminary step to the core task of philosophical reflection that deploys such techniques as criticism, linguistic analysis, and systematic speculation. Only then will African philosophy make its proper contribution to the interdisciplinary field of African studies. (shrink)

Journal of Social Philosophy, EarlyView.

Moving away from the strong body of critique of pervasive ‘bad data’ practices by both governments and private actors in the globalized digital economy, this book aims to paint an alternative, more optimistic but still pragmatic picture of the datafied future. The authors examine and propose ‘good data’ practices, values and principles from an interdisciplinary, international perspective. From ideas of data sovereignty and justice, to manifestos for change and calls for activism, this collection opens a multifaceted (...) conversation on the kinds of futures we want to see, and presents concrete steps on how we can start realizing good data in practice. (shrink)

As part of an ongoing process of Indigenous Nation Building, Gugu Badhun Nation is engaged in developing an economy according to Gugu Badhun values. Rather than simply mimicking capitalism, the practice of visioning this economy begins with considering core cultural principles for the Nation. Sharing is central for Gugu Badhun, and we argue that sharing is considered an act of sovereignty stemming from Gugu Badhun law. Other factors emerge from the focus on sharing, such as the responsibility to (...) look after one another, Country, plants and animals, and neighbouring Nations. This articulation of sharing as sovereignty illustrates Indigenous conceptions of sovereignty as a verb, rather than a noun. Storytelling is one way that Gugu Badhun enacts economic sovereignty through centring the Nation. Our research demonstrates the transformative potential of Indigenous Nation Building and Gugu Badhun people’s freedom to consider and express a preference for alternative economies. (shrink)

Indigenous peoples encounter restrictions on their modes of reasoning and account-giving within democratic sites of negotiation and deliberation. Political theorists understand these restrictions as forms of exclusion related to what theorist Iris Young has called the ‘internal exclusion’ of subordinated perspectives and theorist James Bohman has referred to as the ‘asymmetrical inclusion’ of such perspectives. ‘Internal exclusion’ refers to ways in which actors are formally accepted into decision-making processes, only to find their perspectives disqualified due to informal but no (...) less pervasive criteria of exclusion. ‘Asymmetrical inclusion’ refers to the undue burdens placed on marginalized peoples to persuade dominant communities. It is argued in light of these problems that more inclusive institutions as well as the cultivation of an ethos of receptivity will be necessary for genuine inclusion. I argue that this focus on enriching dialogue can mischaracterize the nature of disagreement between Indigenous and non-Indigenous peoples.Disagreement does not only arise between opinions or discourses that can be articulated and judged, but also at a deeper level, between the background assumptions against which practices of articulation and judgment are understood. Territorial state sovereignty, I argue, is a background understanding that can render sites of democratic negotiation inhospitable to Indigenous claims. I conclude that when thinking through Indigenous equality and autonomy, theorists should be attuned to the sites and conditions of dialogue that might serve to reinscribe relations of domination and exclusion. (shrink)

A lot has happened in Indian Country recently: water protectors and the NoDAPL movement brought international attention to Native sovereignty and ongoing resistance to settler forms of violence against Indigenous ways of being; a settler public became aware of the MMIW movement and the ongoing assault on the lives of Indigenous women; an apology was given by executive order for a genocide that occurred in California and a Truth and Healing Council was created to investigate the historical (...) relations between California Indians and the state of California; and Native identity is "complex" and certain people seek to profit from that complexity by duplicitously or erroneously claiming Native identity, to name a few. To... (shrink)

Governance of biomedical research in the United States has been characterized by ethical individualism, a mode of reasoning that treats the individual person as the center of moral concern and analysis. However, genomics research raises ethics issues that uniquely affect certain genetically related communities as collectives, not merely as aggregates of individuals. This is especially true of identifiable populations—including Indigenous Peoples—that are often minoritized, socially marginalized, or geographically isolated. We propose an alternative, complementary framework based on the United Nations (...) Declaration on the Rights of Indigenous Peoples (UNDRIP) (2007), which explicitly recognizes both individual and collective rights. We use the CARE Principles for Indigenous Data Governance as a case study to show how this UNDRIP‐based framework can complement the individual‐focused national standard for research oversight represented by the Belmont principles, thereby better protecting Indigenous Peoples’ rights and interests in genomic data. (shrink)

Engaging feminist and queer of color theory as well as work emerging from social movements, this piece critically examines narratives of impasse between Black Studies and Native Studies in the US, particularly assertions of incommensurability between the goals of Black freedom and Native sovereignty. The article outlines some of the theoretical debates between Black and Indigenous Studies that have calcified into impasses, focusing particularly on Afropessimist and Settler Colonial Studies’ framings of either slavery/anti-Blackness or settler colonialism as the (...) foundational violence around which a racist/settler modernity is structured. This article argues that approaches that emphasize relationality and the co-determination of settler colonialism and anti-Black racism can help us to think beyond a Black/Native impasse and towards a mutual futurity for both Black and Indigenous people in living in the place we currently call the United States. (shrink)

Indigenous cultures of North America confronted a problem of knowledge different from that of canonical European philosophy. The European problem is to identify and overcome obstacles to the perfection of knowledge as science, while the Indigenous problem is to conserve a legacy of practice fused with a territory. Complicating the difference is that one of these traditions violently colonized the other, and with colonization the Indigenous problem changes. The old problem of inter-generational stability cannot be separated from (...) the post-colonial problem of sovereignty in the land where the knowledge makes sense. I differentiate the question of the value of knowledge (Part One), and its content (Part Two). The qualities these epistemologies favor define what I call ceremonial knowledge, that is, knowledge that sustains a ceremonial community. The question of content considers the interdisciplinary research of Indigenous and Traditional Ecological Knowledge, as well as the issue of epistemic decolonization. (shrink)

Ethics, Policy & Environment, Volume 15, Issue 2, Page 172-187, June 2012.

Authentic community engagement in Indigenous communities insists on the exercise of tribal sovereignty over research. American Indian and Alaska Native tribes are sovereign Nations with uni...

The purpose of this study is to identify China’s indigenous conceptual dimensions of corporate social responsibility (CSR) and to increase the knowledge and comprehension about CSR in specific context. We conducted an inductive analysis of CSR in China based on an open-ended survey of 630 CEOs and business owners in 12 provinces (municipalities) in China. In the survey, we collected CSR sample responses. After examining the qualitative data, we identified nine dimensions of CSR, among which six dimensions are (...) similar to their western counterparts; however, the other three dimensions were never mentioned in previous literature, which mostly study the cases in the western world. In addition, two of the widely accepted CSR dimensions in the western world have no embodiments in China. A comparative study of CSR between China and western countries also unveiled some unique dimensions of CSR in China. In conclusion, CSR manifested in China is different from that in western countries, and China’s CSR is closely related to its social and cultural background. (shrink)

Researchers seeking to engage in projects related to Tribal communities and their citizens, lands, and non-human relatives are responsible for understanding and abiding by each Tribal nation’s research laws and review processes. Few studies, however, have described the many diverse forms of Tribal research review systems across the United States (US). This study provides one of the most comprehensive examinations of research review processes administered by Tribal Research Review Boards (TRRBs) in the US. Through a systematic analysis, we consider TRRBs’ (...) online presence, online documentation, and themes across documents, for five entity types: Tribal nations and Tribal consortiums, Tribal colleges and universities, Tribal health organizations, Indian Health Services, and other Tribal organizations. Results include an assessment of online presence for 98 potential TRRBs, identification of 118 publicly available online documents, and analysis of 41 themes across four document types: Tribal research codes and TRRBs’ guidelines, applications, and post-approval documents. Altogether, this research provides a macro-level analysis of the most common types of TRRBs in the US in an effort to increase researchers’ understanding of these important processes as they prepare to ethically engage Tribal communities in research. These results aim to empower Tribal decision makers as they align their TRRBs’ online visibility and documentation with community priorities and strengthen their protections for the rights and wellbeing of their citizens and community. Ultimately, by expanding our knowledge of TRRBs across the US, this contribution seeks to uphold Tribal sovereignty in research and promote ethical approaches to research with Indigenous communities. (shrink)

Aboriginal Australians have traditionally enjoyed little protection from the law. The matter of land has been at the heart of white settler/Aboriginal relations since the nation was first founded. It is only recently that recognition has been given to the land rights of Australian indigenous people. This recognition was finally made at the property law level in 1992 through the High Court decision in Mabo v. Queensland (n. 2) ([1992] 175 CLR 1). The 1993 High Court decision in The (...) Wik Peoples v. Queensland ([1996] 71 ALJR 173) reinforced that recognition. It did so through the principle that pastoral lessees' and native title holders' rights might co‐exist except that, in the event of any inconsistency, the pastoralists' rights were to prevail, provided pastoral activity was being pursued. The most recent legal change is the parliamentary revision of the Native Title Act so that the Wik co‐existence principle was put to rest, mainly through permitting the State governments to upgrade pastoral holdings to a form of freehold, thus immunising them from native title claims, and minimising the payment of compensation. In this paper we argue that the country must consider what has been lost in this about‐turn from the recognition of native title to land in Mabo. We argue that the nation must consider the emphases in the Mabo judgments upon the significance of international law and the need for the common law not to be locked into a racist past. From that point, we contend for the need to recognise not only native title to land but what lies beyond that: indigenous political and human rights. (shrink)

South Korean cultivators share features with counterparts in both the global south and north. This combination of traits has produced a diversity of sources that underpin a food sovereignty movement. A case study of t’ojong, or native, seed activism illustrates how local systems of meaning and particular constellations of interests make food sovereignty appealing to a broad coalition of farmers, consumers, part-time cultivators, agricultural scientists, and activists for farmers and for women. The country’s experience demonstrates that responses to (...) market encroachment on food production provide only part of the force driving food sovereignty movements. (shrink)

This article sets out to explore the way in which Western science and technology was received in the Mbeere Mission of central Kenya since August 1912 when a medical missionary, Dr T.W.W. Crawford, visited the area. In his dalliance with ecclesiastical matters, Crawford, a highly trained Canadian medical doctor, was sent by the Church Missionary Society (CMS) at Kigari-Embu, in 1910, to pioneer the Anglican mission in the vast area that included Mbeereland, where Mbeere Mission is situated. Contending with the (...) African indigenous knowledge in medicine, environmental conservation, agriculture and other forms of indigenous science, the introduction of Western science and technology, 1912 to 1952, the article argues, did not erase the former; rather, it complimented it. Pockets of general resistance were evident, though Mbeereland, unlike its neighbouring Mutira Mission of 1912, did not offer elaborate opposition to the Western science and technology, partly because the locals could have learnt about it from their neighbours who had experienced it much earlier. Through a historico-narrative design, the research article endeavours to primarily review the coming of Western medicine in Mbeereland: Did it conflict with the African medicine? Methodologically, the data have been collected via archival sources, oral interviews and by reviewing applicable literature.Contribution: The input of this research article to the HTS Journal’s vision and scope is seen by appreciating its focus on the interface between African indigenous knowledge and the European science and technology. Although the main focus is. (shrink)