Indigenous communities in Canada are disproportionately affected by issues related to water security, especially access to clean water to meet human needs. The issues these communities face are diverse and widespread across Canada, with many causes and consequences. This review summarizes the types and magnitudes of risks associated with the water security of these communities, the consequences considering health and social perspectives, and the means of responding to these issues. Risks are broadly divided into quantitative risks (e.g., water quality and availability) and qualitative risks (e.g., lack of funding and jurisdictional conflicts). These risks lead to unique consequences, resulting in challenges in developing generalized risk response frameworks. Management of these risks includes a mix of techniques relying on legislative and technical approaches. Nevertheless, the affected communities should be included in the decision-making process that should be holistic, incorporating indigenous knowledge. Good governance, cooperation between communities, policy improvement and the development of an institutional mechanism for clean water supply will provide a pathway and guidelines to address the water security challenges among indigenous communities.

Health inequity scholars, particularly those engaged with questions of structural and systemic racism, are increasingly vocal about the limitations of “resilience.” This is true for Indigenous health scholars, who have pushed back against resilience as a descriptor of modern Indigeneity and who are increasingly using the term survivance. Given the growing frequency of survivance in relation to health, we performed a scoping review to understand how survivance is being applied in health scholarship, with a particular interest in its relationship to resilience. Results from 32 papers indicate that health scholars are employing survivance in relation to narrative, temporality, community, decolonization, and sovereignty, with varying degrees of adherence to the term’s original conception. Overwhelmingly, authors employed survivance in relation to historical trauma, leading us to propose the analogy: as resilience is to trauma, so survivance is to historical trauma. There may be value in further operationalizing survivance for health research and practice through the development of a unified definition and measurement tool, ensuring comparability across studies and supporting future strengths-based Indigenous health research and practice.

Indigenous health is becoming a top priority globally. The aim is to ensure equal health opportunities, with a focus on Indigenous populations who have faced historical disparities. Effective health interventions in Indigenous communities must incorporate Indigenous knowledge, beliefs, and worldviews to be culturally appropriate.

This essay addresses tensions within political philosophy between group rights, which allow historically marginalized communities some self-governance in determining its own rules and norms, and the rights of marginalized subgroups, such as women, within these communities. Community norms frequently uphold patriarchal structures that define women as inferior to men, assign them a subordinate status within the community, and cut them off from the individual rights enjoyed by women in other sections of society. As feminists point out, the capacity for voice and exit cannot be taken for granted, for community norms may be organized in ways that deny women any voice in its decision-making forums as well as the resources they would need to survive outside the community. This essay draws on research among the Gond, an indigenous community in India, to explore this debate. Given the strength of the forces within the community militating against women’s capacity for voice or exit, the question motivating our research is: Can external organizations make a difference? We explore the impacts of two external development organizations that sought to work with women within these communities in order to answer this question.

Communities most vulnerable to the effects of climate change, such as reduced access to material resources and increased exposure to adverse weather conditions, are intimately tied to a considerable amount of cultural and biological diversity on our planet. Much of that diversity is bound up in the social practices of Indigenous groups, which is why these practices have great long-term value. Yet, little attention has been given to them by philosophers. Also neglected have been the historical conditions and contemporary realities that constrain these practices and devalue the knowledge of their practitioners. In this essay, we make the case for preserving a diverse range of social practices worldwide, and we argue that this is possible only by strengthening the communities of practitioners who enact them in the contexts in which they are adaptive. By concentrating on Indigenous communities, we show how focusing on practices can transform how Indigenous and other local communities are represented in global climate-change conversations and policy as a matter of justice. More specifically, we argue that practice-centered thinking and local practices provide critical insights for determining the extent to which climate policies protect and enable transformative change.

The concept of the Anthropocene has highlighted the significant global impact of human activities on ecological systems on a geological scale (Crutzen 2002). This concept has come to significantly influence a scientific and political agenda orientated towards documenting and denouncing multiple negative anthropogenic factors that have led to global change. Nevertheless, not all large-scale environmental transformations by human societies have been intrinsically destructive. Many indigenous communities in the Neotropics, Palearctic, sub-Saharan Africa, North America, Indo-Malaya and Australasia have radically – albeit often constructively – modified the physical and biotic conditions of the ecological systems that they inhabit (Ellis 2015). It is necessary to revise the assumption that human actions always degrade the environment, through a reconceptualization that we have previously called ‘anthropogenesis’ (Rivera-Núñez et al. 2020). Instead of the naïve portrayal of the ‘good Anthropocene’ (Hamilton 2015, Fremaux & Barry 2019), anthropogenesis seeks to enrich the biodiversity debate with the historical human expressions of constructed environments that the conservation-focused ‘Edenic sciences’ and the ‘pristine syndrome’ (Robbins & Moore 2013) tend to ignore, or ‘Anthropo-not-see’ (de la Cadena 2019). The objective of this comment paper is to urge the academic community, grassroots organizations and governments to employ a concept of ‘palimpsest’ (from the Ancient Greek for ‘again scraped’, implying that something is scraped clear ready to be used again) in the reconceptualization of biodiversity conservation from a historical perspective that implements research and policy agendas that incorporate the human propensity for environmental construction in a deeper and more inclusive manner.

Subtropical dry forests are among the largest and most threatened terrestrial biomes worldwide. In Argentina, the Native Forest Law (NFL) was passed in 2007 to regulate deforestation by mandating the provincial zonation of forested areas, while the erection of fences has been an increasingly common mechanism of private-land control reinforcement in the region; this is mainly fuelled by imminent land-use changes, recent land transactions or subsidies from the NFL. We explored the dynamics between the erection of fences and deforestation in the Northern Argentinian Dry Chaco (NADC) during the implementation of the NFL. We found that a third of land deforested during 2000–2017 had been previously fenced, with the highest percentage (44%) occurring during the sanction of the NFL (2007) and the completion of the forest-zonation maps (2011). Only 34% of deforestation within fenced areas occurred in zones where deforestation was legally permitted. In total, 327 386 ha of forests had been fenced within NADC by 2017, representing areas of potential access restriction for local people, who historically used forest resources for survival. Additionally, 57% of the fenced area occurred in zones where deforestation was restricted. A novel remote-sensing application can serve as an early-warning tool for deforestation.

This review essay examines three important new contributions to the water governance literature, which provide important overviews of the changing water governance structures over time, and advance the call for a new water ethic. Furthering this work, I suggest that the need for a water ethic is globally important, but it is particularly urgent for indigenous communities. Settler expansion, fixed political boundaries, and subsequent colonial framings of land and water ownership have affected indigenous communities throughout the world and have led to severe environmental and social justice disparities. Although the books under consideration provide examples of indigenous rights associated with water protection, the theme is largely underdeveloped. Thus, I suggest that insights from indigenous communities’ more holistic and long-term relationship with water could help define and move forward the adoption of a new global water ethic. These insights are gleaned from work with indigenous communities throughout North America, particularly those in the Salish Sea and the Great Lakes regions. A new water ethic could incorporate three precepts: (1) treat water as sacred; (2) consider rights and responsibilities together; and (3) practice hydrophilia (love and know your waterways).

We conducted a longitudinal dietary intervention study to assess the impact of a store-based intervention on mediators and moderators and consequent dietary behaviour in Indigenous communities in remote Australia. We assessed dietary intake of fruit, vegetable, water and sweetened soft drink, mediators and moderators among 148, eighty-five and seventy-three adult participants (92 % women) at baseline (T1), end of intervention (T2) and at 24 weeks post intervention (T3), respectively. Mediators included perceived affordability and self-efficacy. Moderators were barriers to eat more fruit and vegetables and food security. Mixed-effects models were used to determine changes in mediators and moderators with time and associations between these and each dietary outcome. Perceived vegetable affordability increased from T1 (19 %; 95 % CI 11, 27) to T2 (38 %; 95 % CI 25, 51) (P=0·004) and returned to baseline levels at T3. High self-efficacy to eat more fruit and vegetables and to drink less soft drink decreased from T1 to T3. A reduction in soft drink intake of 27 % (95 % CI −44, −4; P=0·02) was reported at T3 compared with T1; no changes with time were observed for all other outcome measures. Regardless of time, vegetable intake was positively associated with self-efficacy to cook and try new vegetables, no barriers and food security. The dietary intervention went someway to improving perceived affordability of vegetables but was probably not strong enough to overcome other mediators and moderators constraining behaviour change. Meaningful dietary improvement in this context will be difficult to achieve without addressing underlying constraints to behaviour change.

Hemis National Park of the Trans-Himalayas is home to a large population of the snow leopard Panthera uncia and increasing numbers of agro-pastoralists. To persist in this harsh terrain, farmers have to either farm livestock or hunt free-ranging, native ungulates. The availability of more livestock and fewer natural prey created a dynamic whereby snow leopards depredated livestock, followed by retaliatory killing of snow leopards. In 1992, to assist farmers and wildlife, the government enacted a cost-compensation scheme. Following a decade with marginally fewer depredation events, in 2002, two additional strategies were implemented: predator-proof holding pens and the Himalayan Homestay Programme. We assessed 22 years (1992–2013) of depredation data, comparing the periods before and after the additional initiatives. Government records showed that during 1992–2013, 1,624 livestock were depredated from 339 sites, with c. USD 15,000 paid as compensation. There were significantly more kills annually before (a mean of 41) than after (3.5) the initiatives, and mass killings (≥ 5 animals killed per attack) were significantly reduced from 5.5 to 0.5 events per year. Goats and sheep (57%) and horses (13%) comprised the majority of losses. The marked reduction in depredation occurred whilst regulations against hunting were being enforced, probably resulting in an increase in the number of wild prey as alternative food. We conclude that together, cost-compensation, tighter hunting regulations, improved holding pens and the Homestay Programme helped support the well-being of the community while aiding conservation efforts.

Although biodiversity has value for the global community, biodiversity protection often imposes costs on local communities. Correcting this misalignment requires appropriate local incentives. Conservation agreements (i.e. negotiated transactions in which conservation investors finance social benefits in return for conservation actions by communities) are a form of direct incentive. The results of this approach depend on effective monitoring of ecological and socio-economic impacts to verify that environmental and development objectives are met. Monitoring is also needed to verify that parties to the agreements comply with their commitments. Ecological monitoring results for agreements between Conservation International and communities in the Colombian Amazon show positive conservation impacts. These agreements are designed to protect forest areas and two threatened fish species that are important to local livelihoods and have high commercial value. We show how effective monitoring is essential for identifying long-term sustainability options. Lessons learned from this project inform reflection on emerging frameworks for scaling up the approach to the national level.

On May 22, 2014, the World Trade Organization’s Appellate Body (AB) issued its report on the controversial “ECSeal Products” dispute, finding that a European Union (EU or Union) prohibition on the importation and sale of seal products violated the General Agreement on Tariffs and Trade 1994 (GATT). It did so, however, in a way that largely upheld the Union”s defense on animal welfare grounds, so that the prohibition remains effective. The decision marks the first time that the Appellate Body has found that a trade ban on animal welfare grounds falls within the exception under GATT Article XX(a) for measures necessary to protect public morals. This determination implicates the legality of future trade restrictions on animal welfare grounds, as well as restrictions imposed on human rights grounds, such as labor rights.