In many pre-colonial tribal communities, Native American women held significant positions as keepers and teachers of health and wellness practices. Today, however, Native American women’s status is often relegated to the margins in colonial society, as they are disproportionately affected by health disparities resulting from legacies of historical trauma. This study explores the decolonization of the health and wellness of Native American women in the United States Pacific Northwest.
Shared decision making (SDM) may narrow health equity gaps by engaging clients with their health care providers in decision making; little is known about SDM interventions with Aboriginal people. This study describes the health decision- making experiences of Aboriginal women by identifying decision needs, supports, and barriers. An interpretive descriptive qualitative study was conducted from January to June 2013 with an advisory group using a mutually developed ethical framework, participatory research principles, and postcolonial theory.
This article concerns gender violence against indigenous Miskitu women in Nicaragua’s North Atlantic Autonomous Region (RAAN) by examining how violence toward RAAN women is linked not only to culturally-based perceptions of love and marriage, but also to disruptive gender relations caused by neoliberal economic policies of the state and the lack of justice accessible to women through Nicaraguan customary law (derecho indígena o consuetudinario).
This paper explores a decolonizing approach to research about Indigenous women’s health in Australia. The paper identifies the strengths of decolonizing methodologies as a way to prioritize Indigenous values and worldviews, develop partnerships between researchers and the researched, and contribute to positive change. The authors draw on Laenui’s (2000) five-step model of decolonization to describe their work in the Indigenous Women’s Wellness Project in Brisbane,Queensland.
Since 1923 when the first western Navajo government was formed by the Department of the Interior, the Navajo Nation has never elected a woman as council chair or President. In 2010, Lynda Lovejoy received the most votes of all the candidates in the primary and was favoured to win the general election but lost to Ben Shelly, vice-president of the Navajo Nation at the time. Several voters interviewed by the Navajo Times cited tradition as their main reason for not voting for Lovejoy.
This article briefly defines mo‘okū‘auhau (genealogy) and acknowledges other Kanaka Maoli (native Hawaiian) academics that have prioritized the Hawaiian value and importance of genealogy, both traditionally and contemporarily. It engages with diverse Kanaka Maoli approaches to mo‘okū‘auhau as methodology and concludes with my own interpretation and empirical examples from my doctoral thesis, N ā Mo‘okū‘auhau Holowa‘a: Native Hawaiian Women’s Stories of the Voyaging Canoe Hōkūle‘a(Wilson, 2010).