Archive for category: Indigenous Peoples

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Reclaiming Health Care for Indigenous Communities in Canada

Indigenous Communities in CanadaIn Canada, health care is socially determined. More precisely, health care for Indigenous communities faces several barriers that generate disproportionate health statistics compared to non-Indigenous Canadians. Indigenous people have a lower life expectancy and are at a greater risk of developing chronic and infectious diseases.

They also experience higher rates of mental health issues, as well as substance abuse and are more likely to be discriminated against by health care professionals.

The Barriers

One of the greatest barriers for Indigenous communities seeking health care is geography, especially for those living off-reserve and in remote areas. In a survey conducted by Statistics Canada, more than half of Inuit respondents reported having to travel more than 1,500 kilometers to access health care. In that same survey, one in five Indigenous people reported experiencing discrimination and racism by health care professionals.

In some cases, this prejudice would lead to inadequate care, misdiagnoses and negatively impact mental health. Health care for Indigenous communities also falls short when it comes to diseases. Indigenous peoples have a higher risk of developing chronic diseases such as diabetes. cardiovascular diseases and respiratory illnesses compared to non-Indigenous Canadians.

This is partially due to the aforementioned health care barriers and can also be attributed to intergenerational trauma and forced erasure of traditional medicinal practices.

The Case of Joyce Echaquan

Joyce Echaquan’s death on September 28, 2020, at the Joliette Hospital Center in Quebec is one fatal instance of racial discrimination against Indigenous peoples by health care professionals. Echaquan, a 37-year-old Atikamekw woman and mother of seven, went to the hospital for severe stomach pain. She recorded hospital staff verbally berating her on her phone and passed away shortly after posting the video to social media.

Her case received widespread media attention and prompted protests, marches and vigils in Montreal and surrounding Quebec cities to bring hospital staff to justice. A call to action in her name, the Joyce’s Principle, “aims to guarantee to all Indigenous people the right of equitable action, without any discrimination, to all social and health services.” The Joyce Principle has since been adopted by the federal government and by universities such as McGill.

The Canadian Medical Association (CMA) covered her story in its historical and ethical review report and apology to Indigenous peoples released in 2023.

Indigenous-Led Initiatives

Indigenous representatives across Canada are calling for more initiatives led by their own communities to ensure that health care is delivered in a culturally safe way. The First Nations Health Authority (FNHA) in British Columbia is one such initiative. It is the only health authority in Canada to operate on a provincial scale and its mission is to establish culturally safe care by managing and funding health programs.

It has been successful in operating clinics and health centers across the province and in encouraging respectful collaboration with Indigenous people since 2013. Similar initiatives, such as the Keewatinohk Inniniw Minoayawin (KIM) in Manitoba and the Sioux Lookout First Nations Health Authority (SLFNHA) in Ontario, aim to provide culturally safe health care at the provincial level, on par with the FNHA.

– Brittany Buscio

Brittany is based in Montreal, Canada and focuses on Good News and Global Health for The Borgen Project.

Photo: Flickr

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Fragility and Rule of Law in Peru

Fragility and Rule of Law in PeruFragility and the rule of law in Peru remain closely intertwined with political instability, corruption and low public confidence have weakened the rule of law in Peru, limiting equal enforcement and protection of citizens’ rights.

These challenges limit accountability, restrict access to justice and disproportionately harm low-income and marginalized communities, reinforcing cycles of poverty. Peru has made economic gains over the past two decades, but since 2023, 29% of the population still lives in poverty with rural and indigenous communities facing the highest vulnerability.

Structural Weaknesses in Peru’s Justice System

Public confidence in Peru’s institutions is extremely low. According to the World Justice Project’s 2022 general population poll, only 36% of Peruvians believe high-ranking officials will face accountability for breaking the law, a modest improvement from 2018. Moreover, 84% of respondents believe most or all members of Congress are involved in corrupt practices with 78% stating the same of political parties.

This erosion of trust weakens democratic legitimacy and reduces incentives for people to engage with formal institutions, leaving vulnerable communities exposed to abuse and exclusion. Therefore, fragility and the rule of law in Peru directly shape the country’s ability to reduce poverty and promote inclusive development.

Peru has approximately 10 judges per 100,000 inhabitants, below the OECD European average of 18. Access to justice is uneven; only 27% of Peruvians with recent legal problems received professional assistance, 19% struggled with costs and 47% experienced stress or health hardships. Rural and Indigenous populations are disproportionately affected, reinforcing legal inequality.

For rural and Indigenous populations, geographic isolation and financial barriers make courts nearly inaccessible. Without reliable legal protection, people face higher risks of land dispossession, labor exploitation and environmental harm; all factors that deepen poverty and inequality.

Political Interference and Judicial Independence

Political interference has further undermined judicial independence in Peru. According to America’s director at Human Rights Watch, Juanita Goebertus states that “Peru’s Congress has severely weakened one of the last standing independent bodies that could serve as a check on its abusive practices.” As a result of these weakened oversights, it has reduced institutional autonomy and limits the ability to investigate corruption and organized crime. 

High-profile prosecutions, such as former President Martin Vizcarra’s, illustrate perceived selective enforcement and politicization, limiting public confidence in judicial impartiality.

In August 2022, Peru granted immunity to security forces accused of human rights abuses during the 1980–2000 internal conflict, halting more than 600 cases and overturning 156 convictions, raising concerns over international obligations.

Civil Society and Legal Accountability

Civil society organizations play a critical role in expanding access to justice and monitoring government conduct. However, recent legislation has introduced new restrictions on non-governmental organizations. The Guardian reported that new laws allow fines of up to $500,000 against NGOs that support legal actions against the state, potentially affecting hundreds of organizations involved in legal advocacy and human rights protection. These measures risk reducing legal support for marginalized communities and weakening external oversight, further undermining accountability under the rule of law in Peru.

As funding and advocacy space shrink, poor and marginalized populations lose essential support networks, making it harder to challenge abuses or access public services. This further illustrates how fragility and the rule of law in Peru compounds economic vulnerability.

Consequences and Reform Prospects

The erosion of the rule of law in Peru has measurable governance consequences. According to the World Bank’s Worldwide Governance Indicators, Peru’s rule of law score stood at -0.54 in 2023. These negative scores reflect weak confidence in contract enforcement, judicial independence and legal predictability. 

The OECD Justice Review emphasizes the need for reforms focused on strengthening judicial independence, expanding access to justice in underprivileged regions, improving institutional coordination and safeguarding civil society participation.

Government and NGO Responses To Rule of Law Challenges

Despite persistent challenges, government programs and NGO initiatives are working to strengthen the rule of law in Peru. One major effort is the Justice Sector Support Project (JSSP‑2), led by the American Bar Association’s Rule of Law Initiative (ABA ROLI) in collaboration with Peru’s Ministry of Justice and Human Rights and funded by the U.S. State Department. Launched in 2022, this program operates across all 34 judicial districts and seeks to consolidate judicial reforms, improve Peru’s capacity to combat complex crimes, prevent and detect corruption, and strengthen access to justice, especially for vulnerable and Indigenous communities. It builds on a previous five‑year project and has included nationwide oral litigation workshops with more than 600 participants, as well as practical training for prosecutors and police on environmental law and crime investigation.

Peru’s experience demonstrates the close relationship between state fragility and the erosion of the rule of law. There is empirical evidence that reveals low public confidence in accountability mechanisms, limited judicial capacity, political interference in legal institutions and growing constraints on civil society. Together, these factors undermine the effective functioning of the justice system and weaken democratic governance.

– Madison Brown

Madison is based in Nottingham, UK and focuses on Good News and Celebs for The Borgen Project.

Photo: Unsplash

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Reducing Poverty in Latin America

poverty in Latin America

Across Latin America, governments are quietly reshaping their approach to poverty. After decades of high inequality, fragile growth and political instability, several countries are moving away from short-term welfare fixes and toward broader models of inclusive development. Colombia, Chile and Mexico are among the leaders in this transition, combining income support, labor market reform and long-term social investment to narrow social and economic gaps.

Now, while these policies slowly come into effect, the direction is clear: poverty reduction is increasingly being seen as a structural issue rather than a temporary emergency.

Social Protection Programs

At the center of this shift are new generations of social protection programs, many of which are largely based on conditional cash transfers (CCTs). These programs promise cash in exchange for meeting specific goals. Latin America has been reducing poverty by pioneering these schemes since the early 2000s, with 60 programs in operation across the region.

The region continues to play a central role in national anti-poverty strategies. In Colombia, Familias en Acción provides cash payments to low-income households in exchange for tasks like school attendance and regular health check-ups for children being completed. Originally designed as a temporary measure, the program has expanded significantly, particularly in rural and conflict-affected areas.

With recipients receiving about $972 annually, it can be linked to improved school participation, child nutrition and household stability. For instance, there was a 6-percentage-point decline in children’s chronic malnutrition following an increase in the chances of completing secondary school. Similarly, Chile has combined cash transfers with personalized social support.

Under Chile Solidario and later Ingreso Ético Familiar, families receive not only financial assistance but also guidance from social workers to help them access public services, employment programs and health care. These frameworks help vulnerable citizens receive the care they need, with cash installments and support offered for up to two years. The aim is to address social inequalities alongside income poverty.

Mexico’s Prospera program, formerly known as Progresa, is a widely studied CCT. Its emphasis on education, maternal health and nutrition has produced long-term benefits, including higher school completion rates and better health outcomes. While political reforms have reshaped the program in recent years, its core principles continue to influence social policy and it has been replicated in more than 50 countries worldwide.

These programs rely heavily on effective public services and stable funding, both of which are unevenly available across the region. However, with significant funding from the World Bank, they were able to support more than 22 million households across Latin America. Still, they reflect a broader shift: social welfare is increasingly popular, not as a safety net, but as an investment in future generations.

Closing the Rural Divide

Geography deeply shapes poverty in Latin America. Rural areas and Indigenous communities consistently experience higher deprivation, weaker infrastructure and limited access to state institutions. However, governments are increasingly paying closer attention to these territorial inequalities.

In Colombia, rural development has become closely linked to the country’s post-conflict agenda. Investment in rural roads, agricultural support and access to credit is aimed at reducing poverty while stabilising regions long affected by violence. Land restitution efforts, though slow and politically charged, form part of this post-conflict strategy.

In 2023, the Special Assetholding Agency (SAE) of the Colombian government successfully redistributed 40,000 hectares to cooperatives under the “Land for Peace” policy. This government initiative shows promise in reducing poverty in Latin America. On the other hand, Chile has pursued a more technocratic model.

Through agencies such as INDAP, the government supports small farmers with credit, training and irrigation projects, while investing in rural connectivity. For instance, in January 2024, the Chilean government implemented a $50 million investment project to strengthen food security and modernise the technology available to farmers. These efforts have helped narrow, though not eliminate, the gap between urban and rural living standards.

Tackling Pensions and In-Work Poverty

With informal employment being widely prevalent across Latin America, pension policies have begun to shift, as traditional contributory pension systems previously excluded millions of adults from coverage. However, in response, several countries have started to expand their pension schemes. For instance, one way Latin America is reducing poverty is with Chile’s 2008 pension reform, which introduced a Solidarity Pillar, guaranteeing a basic pension to low-income and informal workers, significantly expanding coverage among older women and rural populations.

Mexico has followed a similar path, introducing universal or near-universal pensions for older adults without formal work histories. Additionally, Mexico’s AFORE pensions will provide a top-up payment to beneficiaries whose monthly pension falls below their final salary rate. This shows a commitment to citizens who were potentially vulnerable to state neglect.

Similarly, even as employment has grown, in-work poverty remains a persistent problem. In response, countries such as Chile and Mexico have turned to minimum wage increases to boost incomes at the bottom of the labor market, proving how Latin America is reducing poverty. Chile has implemented gradual, predictable wage increases linked to inflation, helping low-income workers remain above the poverty line.

Increasing the monthly minimum wage to approximately $582 and promising a future increase for January 2026, helps ensure that Chile’s citizens can survive despite rising inflation. Mexico has taken a more aggressive approach, raising the minimum wage by 18% (on average) annually since 2018, after years of stagnation. Evidence suggests these increases have reduced workplace poverty without causing widespread job losses, as critics feared.

Now, while a minimum wage increase alone cannot solve inequality, it reflects a broader recognition that a fairer income distribution must keep pace with inflation.

A Measured Transformation

Latin America’s fight against poverty is far from over. Fiscal constraints, political volatility and deep-rooted inequality continue to limit progress. Yet, the policies emerging in Colombia, Chile and Mexico indicate a significant shift in direction. Rather than relying on short-term relief, governments are investing in education, health, rural development and social inclusion.

The approach is slow and imperfect, but it has demonstrated real-world success in transforming people’s lives. These policies effectively demonstrate changing attitudes across the region, exemplifying how Latin America is reducing poverty.

– Megan Burrows

Megan is based in Birmingham, UK and focuses on Good News and Politics for The Borgen Project.

Photo: Unsplash

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Tackling Indigenous Poverty in Guatemala

Indigenous Poverty in GuatemalaGuatemala, a small country in Central America with a population of 18.4 million, continues to face widespread poverty, especially among Indigenous communities. 

Brief History of Indigenous People in Guatemala

The Maya people, Guatemala’s largest Indigenous group, have endured centuries worth of colonization, conquest and neocolonial forms of violence and domination. Their struggles and systemic discrimination increased during the Guatemalan Civil War that lasted from 1960 to 1996. During the civil war, the Maya people were accused of being affiliated with or supporters of the Guerrillas (a paramilitary group).

The Guatemalan government burned entire villages and innocent people were massacred. What is now considered a genocide resulted in more than 200,000 deaths, the internal displacement of one million people and 30,000 fleeing as refugees to other countries. The Peace Accords were signed in 1996, allowing most refugees to return home to Guatemala.

The next crucial step was the signing of the Accord on Identity and Rights for Indigenous Peoples, designed to protect Guatemala’s Indigenous communities. Unfortunately, it wasn’t implemented.

The Numbers

Indigenous poverty in Guatemala stems from long-standing inequality—Indigenous people do not receive the same opportunities or respect as non-Indigenous populations. Indeed, four out of five Indigenous Guatemalans live in poverty, with limited access to healthcare, education and other basic necessities. Around 75% of Guatemala’s Indigenous population lives in rural areas, where government support is often limited.

Approximately 58% of Indigenous people suffer from chronic malnutrition (compared to 38% of the non-Indigenous population), which stunts children’s growth and learning, perpetuating the cycle of poverty. Additionally, many Indigenous children do not complete secondary school and literacy rates remain particularly low among Indigenous women.

Why These Inequalities Persist

These disparities are rooted in structural and institutional discrimination:

  • Structural Racism: According to The International Work Group for Indigenous Affairs (IWGIA), the social and political gap between Indigenous and non-Indigenous Guatemalans reflects systemic racism, a legacy of colonialism that remains interwoven into modern governance.
  • Unequal Public Investment: The stark difference in daily per-capita spending ($0.40 vs. $0.90) highlights how Indigenous lives are under-resourced by the state.
  • Land Dispossession: Many Indigenous communities lack formal land titles. Without recognized land rights, they remain vulnerable to eviction, exploitation and external development projects.
  • Geographical Isolation: With most Indigenous people living in rural areas, many communities are physically and economically remote, making access to services extremely difficult.

The Change

Despite the debilitating history and hardships, Indigenous and campesino (peasant farmer) movements and organizations have taken the lead in improving the livelihood of Indigenous people in Guatemala. For more than 36 years, the Campesino Committee of the Highlands (CCDA) has fought for access to land, the defense of territory, decent work and justice. Founded in 1981, after the signing of the Peace Accords, it expanded to the Alta Verapaz region.

Currently, CCDA works in 20 departments around Guatemala. Regarding the chronic malnutrition affecting more than half of the Indigenous population, the Crecer Sano Project addresses malnutrition from a sectoral perspective. This organization focuses on expanding access to basic healthcare in remote areas, improving water access and improving sanitation.

More than 31,000 families have received water filters through this program. The initiative emphasizes behavior change by integrating traditional practices, ensuring that these communities receive culturally appropriate care. Guatemala is also vulnerable to natural disasters, which include hurricanes, droughts and earthquakes.

These natural occurrences disproportionately affect the most impoverished communities. International initiatives have supported Indigenous-led development as well. For instance, the Dedicated Grant Mechanism (DGM) for Indigenous Peoples and Local Communities is part of Guatemala’s Forest Investment Program, which seeks to reduce deforestation and promote sustainable forest management. The DGM strengthens Indigenous communities’ capacity to manage land and forests sustainably by combining traditional knowledge with economic opportunities that incentivize environmental stewardship.

Moving Forward

Progress has been slow. However, organizations such as CCDA, the Crecer Sano Project and DGM demonstrate that addressing Indigenous poverty in Guatemala through empowerment and environmental protection can be achieved in tandem. Achieving true equality will require continued investment, respect for Indigenous land rights and a national commitment to justice and inclusion.

Guatemala’s Indigenous poverty is not just a legacy of the past; it is a current, structural problem. High rates of malnutrition, poverty and exclusion reflect centuries of marginalization. But the story is not only one of suffering: Indigenous communities, supported by international partners, are leading initiatives for healthier, more just futures via projects like Crecer Sano and rural development partnerships.

To build a more equitable Guatemala, it will take sustained political will, fair resource distribution, secured land rights and respect for Indigenous leadership. Only then can Guatemala truly fulfill its constitutional commitment to being a multicultural nation.

– Arielle Telfort

Arielle is based in Purchase, NY, USA and focuses on Global Health for The Borgen Project.

Photo: Flickr

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Vocational Māori Education in New Zealand

Vocational Māori Education In New ZealandMāori in New Zealand face a culturally unsympathetic education system, which has hindered graduation rates and students’ prospects. With roots in debate regarding their separateness from other peoples, which directly affects how special provision is dispensed in mainstream education, there are several schemes to resituate Māori custom in students’ learning. New Zealand is at a cultural crossroads between facilitating Māori beliefs within the classroom or conversely encouraging students out of it into a vocational environment. Here is more information about vocational Māori education in New Zealand.

Contextualizing the Māori Experience

In 1840, there were 80,000 Māori in comparison to 2,000 non-Māori inhabiting New Zealand; by 1896, this figure has drastically reversed with 42,000 Māori to 700,000 non-Māori. Issues of inequality remain tightly bound to ethnicity as poverty disproportionately affects the Māori which, when combined with an education system that does not reflect their beliefs, has reinforced social barriers.

In 2023, 28.3% of Māori school leavers did not achieve the NCEA (National Certificate of Educational Achievement) Level 1, New Zealand’s official secondary school qualification, in contrast to just 14% of the non-Māori. Only 63.6% of Māori students remain enrolled in school until age 17, compared with 79% of non-Māori students.

Colonial Legacies or Responsibilities?

Educational disparities have close ties with historic prejudices; when European colonial authorities settled, the Māori experienced stigmatization. To form an agreement between the two, the settlers and the Māori signed the Treaty of Waitangi in 1840. However, Māori and English translations of the treaty vary on one crucial point: Māori authority. Article 3 of the treaty not only grants Māori with the same citizenship rights as European colonial authorities, but also states that the Crown should provide accessible and appropriate education. However, what some deem accessible and appropriate is both a changeable and controversial topic.

In a move the government hoped would create greater social equality, it formed the Treaty Principles Bill which was voted down in April 2025 and would have, had it not received a rejection, effectively dissolved the Treaty of Waitangi’s statement of the Māori’s need for individual determination and provision. Seeing differentiation as a form of discrimination or facilitation directly changes how Māori customs are honored, or not, in mainstream education. So, New Zealand’s continual legislative insecurity has resulted in alternate pathways to widen Māori access to education: the first within and the second outside of the classroom.

Schemes Within Mainstream Education

Against a defective educational background sits the so-called ‘Māori Renaissance,’ a phrase notably European in reference and a movement which prioritizes the iwi, the Māori term for their people. Created in 1995, the Māori Affairs Select Committee made a model to support iwi in their attainment of higher educational outcomes.

These outcomes were set to begin early, with the rollout of Te Kōhanga Reo from the 1980s providing a total immersion in Māori language for preschoolers. A more culturally conscious mode of teaching has also received encouragement in the classroom, as a renewed emphasis on building a whānau, an extended family, between teachers, students and parents has aimed to prevent further disaffiliation with mainstream education.

 The 2025 Budget further affirms this aim, adding another $50 million in New Zealand’s capital funding to support Māori students’ success with enhanced curriculum and teacher training, including but not limited to:

  •     Training 51,000 teachers for years 0-13 in Te Reo, the Māori language, and Tikanga, Māori customs 
  •     Creating a STEM virtual learning network to help 5,500 senior secondary school students 
  •     Developing Māori Studies as a subject area taught between years 11-13

There are also three Māori Universities offering anything from Bachelors in Māori Performing Arts, to Māori nursing, or even Mātauranga Māori, a degree in iwi philosophy. As an alternative to a purely vocational path, these courses bring Māori knowledge in line with more traditional degree paths to allow members of the community access to higher education without forfeiting their cultural beliefs.

However, on the June 7, 2025, the New Zealand government removed Māori and Pacific learners as an eligible category for extra funding, prompting insecurity and anxiety as to how Māori accommodations will continue to work in mainstream education.

Vocational Schemes Outside Mainstream Education

Vocational learning is an experience intrinsically Māori in practice, as past generations would impart crafts like weaving and woodworking in a familial practice known as the Tuakana teina dynamic. This principle also determines a Māori’s rights to ancestral lands, roles within the iwi and even, historically, potential marriages. With a focus on how individual responsibility intersects with the community, it provides an excellent framework for vocational training schemes.

A nonprofit actively utilizing this dynamic is the Tāwharau Housing Trust, which originated in 2017. It uses the customary acquisition models of the Māori community to teach trades within the construction industry, while also building affordable housing. One can translate ‘Tāwharau’ as the verb “to shelter” or the noun “a shelter,” which encapsulates the overall sustainability of the project as it not only addresses the housing needs of the immediate community, but provides future generations with the skills needed for job security. 

The Rotorua School of Māori Arts and Crafts

Another vocational Māori education scheme in New Zealand is The Rotorua School of Māori Arts and Crafts, which originated in 1926. Translated as “The World of Light,” kinship is built between students and their instructors as they work on projects together such as the building of a meeting house, dining rooms and various other community buildings. Many of their graduates rejoin as staff to train the next generation of Māori carvers in a cyclical pattern not only preserving traditional practices, but also careers which support creative and cultural expression.

The Māori Trade Training Scheme

 Finally, the Māori Trade Training Scheme, which has been operational since the 1960s, led Māori school leavers down vocational pathways by relocating them to specialist training centers. In addition to giving those who grew up in rural communities the opportunity to live in an urban environment, the trades on offer have come to range from carpentry to electrical work and even engineering to name a few.

Looking Ahead

Considering the closure of the Māori Trades and Training Fund on June 30 2025, the future of vocational Māori education in New Zealand is largely dependent on the community’s own self-determination in light of lost government aid. 

– Carys Davies

Carys is based in London, UK and focuses on Good News for The Borgen Project.

Photo: Pixabay

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Understanding Poverty Among the Orang Asli in Malaysia

Orang Asli in MalaysiaOrang Asli is the collective name for the various Indigenous communities in Peninsular Malaysia. Orang Asli is translated as the “original people” in Malay and is used to describe the estimated 18 ethnic groups in Malaysia. The Orang Asli communities have various traditional lifestyles, including hunting and gathering, hill rice cultivation, along with semi-nomadic groups known as the Negritos and coastal fishing communities such as the Orang Seletar and Mah Meri.

Most Orang Asli communities practice subsistence farming with surplus crops sold to neighboring villages to supplement income. Most of these communities depend on the local environment for their lifestyle; local rivers are used for drinking water, agriculture, washing and transport to other communities or urban areas.

The Orang Asli make up 13.8% of Malaysia’s population. Yet, 80% live below the global poverty line. Additionally, the infant mortality rate for the Orang Asli is 51.7% compared to the national Malaysian average of 8.9%, due to inadequate access to health infrastructure.

Land Rights and Environmental Pressures

Orang Asli live on land designated by the Aborigines Act of 1954, which was created under British colonial rule. This act deems that the Malaysian government owns all land. The Orang Alsi are established as “tenants at will” and only given minimal financial compensation for encroachment. Land encroachment forces the Orang Alsi to leave their traditional lifestyle and settle in urban areas.

Government initiatives since the ’60s have focused on integrating the Orang Asli into urban society. Schemes include the introduction of cash crop agriculture and actively discouraging the hunter/gatherer lifestyle that the Orang Asli use. The Orang Asli have a sustainable lifestyle and only take what they need from the surrounding forest, keeping an equilibrium in the areas entrusted to the Orang Asli communities.

This contrasts with harsh economic development practices that have relied on rapid deforestation for monetary gain, causing mudslides, floods and soil erosion. Deforestation to make room for oil palm plantations greatly contributes to the increased poverty levels among the Orang Asli. Palm oil provides 2.5% of Malaysia’s GDP in 2021, with government officials using financial incentives to buy off Orang Asli headmen.

Land inhabited by the Orang Asli is targeted because they lack the means to advocate for themselves. Malaysia’s economic improvement strategies include hydroelectric dams to meet its expectations for renewable energy by 2050. However, it is disrupting the Orang Asli rivers, which hold spiritually significant areas of importance.

Without access to forested regions, the Orang Alsi have their rights to food, clean water and access to health and education infrastructure jeopardized.

Education and Social Marginalization

Many Orang Asli who withdrew from school expressed concerns about the lack of transport, support, and resources to access government-built schools. However, education is a key component of poverty alleviation; without it, many remain unable to improve their living conditions.

The Orang Asli also face cultural marginalization. Their lifestyle is often viewed as primitive by the wider Malaysian government. Deforestation hinders their cultural identity and unique livelihoods and places their entire way of life at risk.

Strategies To Help the Orang Asli Communities in Malaysia

Nongovernmental organizations (NGOs) such as Pusat KOMAS in Malaysia raise advocacy for human rights issues surrounding the Orang Asli. It particularly focuses on racial discrimination that the Orang Asli face in wider society. Humanitarian Affairs Asia assembles volunteers to redevelop primary schools for Orang Asli communities, ensuring they are easily accessible.

Furthermore, the Malaysian government launched the Shared Prosperity Vision as a blueprint for 2030. It addresses various social and economic problems affecting the Orang Asli, including welfare assistance, legal protections and reducing inequality within their communities. Financial contributions of $19 million have been allocated to JAKOA (Department of Indigenous People Development) to improve socioeconomic status, such as upgrading existing health facilities.

The Jahai Jeli school scheme is an innovative strategy that targets community inclusion. It uses a culturally receptive school curriculum to foster a collaborative relationship between the school and the wider community. The scheme was a trial project between 2018 and 2020. It showed promising results, including increased Orang Asli involvement at national decision-making levels.

The importance of the Orang Asli maintaining cultural agency, such as preserving their language, religious beliefs and environmental ownership, should coexist within poverty reduction frameworks.

– Liberty Whitford Webb

Liberty is based in London, UK and focuses on Good News and Politics for The Borgen Project.

Photo: Flickr

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Indigenous Education in Brazil

indigenous education in brazilIndigenous people make up just 8% of the population in Latin America, but make up 14% of the poor and more than 17% of those living on less than $2.50 a day in the region. Education is an important tool to address this problem, but indigenous people across the region have a lower school attendance rate than their non-indigenous counterparts. They have a lower attendance rate in both primary school and in college/university.  In 2019, Indigenous people’s enrollment in college/university was 32 points lower than that of non-indigenous people in the region.

This difference is bigger in countries such as Brazil, which have small, diverse, and scattered indigenous populations. As of 2010, 83% of indigenous children ages 6 to 11 attended school compared to 97% of non-indigenous children in that age range. For children between the ages of 12 to 18, 74% of indigenous children attended school compared to 84% of non-indigenous children, according to the World Bank. Indigenous children living in urban areas are more likely to be attending school than indigenous children living in rural areas. Further, indigenous women tend to have attended fewer years of school than indigenous men.

Indigenous Education in Brazil

Indigenous education in Brazil has gone through several phases. The first phase was pre-colonial. The second phase started in the 16th century when the Portuguese colonized the land and people. The goal of the phase was to assimilate indigenous people and impose on them Western values and Christianity. Phase three started in the late 18th century. Its main goal was to integrate indigenous people into society as laborers. Phase four started in the 1970s as indigenous people mobilized for their rights.

Brazil approved a new constitution in 1988 that recognized indigenous identities and the right they have to maintain them, and that the Brazilian State must protect the cultural manifestations of indigenous communities. It also gave indigenous people the right to intercultural, specific, differentiated, and bilingual school education.

Today, there are about 305 different Indigenous peoples living in Brazil, making up around 1.7 million people, or 0.8% of Brazil’s population. About half of them live outside of the Amazon rainforest. There are more than 150 languages in Brazil, and almost all Brazilians speak Portuguese. White people have completed two and a half years more of education than indigenous Brazilians. The language of instruction in primary public schools is usually Brazilian Portuguese, although schools in some regions also use indigenous languages. Although indigenous people have a constitutional right to use their own languages and learning methods in schools, only a few states and cities have incorporated native languages.

This is important not only because it is a right but also because in the region as a whole, the more years of education an indigenous person has, the less likely they are to speak their native language, the World Bank reports.

Indigenous Schools in Brazil

Indigenous schools are educational institutions located in indigenous villages and territories, run by indigenous people and guided by their customs and traditions. The Federal Ministry of Education offers indigenous school education, which differs as it is basic education that teaches both non-indigenous and indigenous knowledge. Indigenous schools have four main principles, according to a University of Florence article. They exclusively serve indigenous communities, teaching is in their native language, it is located on indigenous land, and they organize themselves and what they teach.

As of 2020, there are 3,359 indigenous schools in Brazil, with most students (166,546) being in the elementary level, according to a University of Florence article. Indigenous schools provide a type of education that mixes formal education standards with indigenous culture and knowledge, allowing indigenous children to both navigate Brazilian society and stay close to their history and community.

Affirmative Action in Brazil

In 2003, a university in Brazil implemented affirmative action for the first time. By 2011, 115 different public universities had enacted some kind of affirmative action policies. In 2012, the Supreme Court of Brazil ruled that affirmative action policies were constitutional. That same year, the Brazilian Congress passed a law requiring all federal higher education institutions in the country to implement affirmative action policies. The law requires public universities to reserve half of their places for students from public schools, ensuring an equal proportion for mixed-race, Black, and indigenous students. This had a large effect on indigenous education in Brazil.

Affirmative action has been crucial for indigenous students. It has helped increase the number of indigenous people going to university. Something especially important given that historically, universities in Brazil have underrepresented indigenous people. Students who enter university through affirmative action have educational results very similar to students who do not, according to Federal University of Rio de Janeiro (UFRJ) article. A case study of one university found that as of 2018, the dropout rate among students who entered through affirmative action was 38.1% compared to 31.8% of students who entered through general admission.

The Future of Indigenous Education in Brazil

Brazil made significant progress in indigenous education, but further improvements are still necessary. Many indigenous schools lack quality teaching equipment and underfunded infrastructure. There is also a lack of quality training for indigenous teachers. Especially for indigenous women, as they are disproportionately unrepresented among the number of indigenous teachers.

As for higher education, affirmative action has helped indigenous people get into university. Once universities admit indigenous students, they often underserve them. There is a need for specialized mental health services, more awareness about indigenous students among administrators, and a diversification of what is taught to include indigenous perspectives, according to a UFRJ article. There is also a need for more indigenous professors. Further, because many indigenous students come from lower-income families, there is a need for financial aid, especially given that lack of sufficient finances is one of the main reasons students drop out.

– Axtin Bullock

Axtin is based in Georgetown MA, USA and focuses on Technology and Global Health for The Borgen Project.

Photo: Flickr

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SDG 15 in Chile: The Indigenous-led Restoration

SDG 15 in ChileThe Sustainable Development Goal 15 (SDG 15) – Life on Land– has taken center stage in Chile. Changing weather patterns have impacted Chile’s unique and rugged landscapes. Despite economic growth in Chile due to mining, agriculture and logging, the environmental impacts have become rapidly apparent. The retreat of the Great Andean Glaciers and the simultaneous destruction of the ancient Araucania region by forest fires and logging have forced the Chilean ecosystem to reach instability and increasing environmental pressure. The Chilean government is relying on a major joint indigenous and international cooperation to carry out national strategies to quell the escalating pressures on Chilean ecosystems and address SDG 15 in Chile.

The Crucial Nature of SDG 15 in Chile 

The U.N.’s SDG 15 looks to tackle biodiversity loss and degraded ecosystems, and promote the sustainable use of ecosystems across the globe. Chile is home to more than 40% of the world’s temperate rainforests, Ancient Araucania regions, unique species of flora and fauna and one of the largest glacier networks across the Southern Hemisphere. For the nation and the wider network of interconnected peoples and systems, there is a hard-line policy change vital to promote a healthy change.  

The National Strategy on Climate Change and Vegetation Resources (ENCCRV), a government initiative focused on restoring landscapes and promoting inclusive environmental governance, is the beating heart of Chile’s SDG 15 policies.

The Ancient Araucania Forest: The Indigenous Devotion

The legendary Araucania region represents the core of the battle taking place, to promote the SDG 15 strategy, spearheaded by the indigenous Mapuche and Huilliche communities. The indigenous people have been the one consistent organization advocating for change. Now, with a dedicated United Nations agenda, the indigenous, national organizations and international initiatives have joined forces to stabilize the region. 

Through the ENCCRV and REDD+ (U.N. Framework), Chile has supported 861 community-led projects, which have helped restore more than 14,000 hectares of native forest since 2020. Due to the historic tensions between the indigenous and Chilean government, these reforestation projects vitally serve as a cultural revival, and a symbol of diplomacy regarding land rights. 

On Huapi Island, Mapuche-Huilliche leaders are replanting native tree species like the Laurelia sempervirens on a massive scale to continue the stabilization of the ecosystem and reestablish the culturally significant landscapes that define the region. Much of the ecological knowledge that is required for the planting, cultivation, and maintenance of the native species is passed down via generations of Mapuche-Huilliche families. In 2016, the establishment of the ENCCRV, to support SDG 15 in Chile, incorporated indigenous ecological knowledge within the frameworks of national environmental policy, a signifier of the cultural shift taking place within Chile, regarding both the environment and indigenous relations. 

According to the U.N., more than 2,000 indigenous people, including many women, have participated directly in ENCRVV-supported projects. These projects include the Recovery of the Native Forest on Huapi Island, Ecological Restoration across La Araucania and Los Andes, +Bosques Landscape-wide Implementation and the Villarrica National Park Co-governance agreement. These are all frameworks in which indigenous communities work in tandem with national organizations to tackle environmental instability across Chile.

Geoparks and Poverty Reduction

SDG-15 in Chile continues its permeance through Chilean culture with the establishment of a UNESCO Global Geopark in 2019. Inside Chile’s Araucania region, the Kutralkura Geopark spans more than 8,100 km², including vast forestry, rivers and volcanoes. Since earning this UNESCO status, Kutralkura has become a strong symbol of indigenous leadership, working in tandem with government and international organizations to cultivate environmental conservation. However, its impact does not end there. Since 2019, the region has supplied strength to local communities, becoming a beacon of poverty reduction and economic prosperity. 

Sustainable agroforestry, tourism and artisan enterprises continue to support upwards of 55,000 local inhabitants. Geotourism services, supplied by locals who are uniquely engaged with the surrounding areas, offer guides and cultural tours to both international tourists and those of Chilean descent. The indigenous locals are incentivized to pass down and maintain knowledge of the vast environment, simultaneously raising awareness among Chilean populations about the key importance of the Geopark, and its link to the wider sustainability of both Chile’s intertwined ecosystems and economies.

In 2023, a project engaging Mapuche girls in volcanology education, led by female Chilean scientists, aimed to develop an educational volcanology guide with a gender focus. This initiative was designed to meld scientific knowledge with indigenous world views to boost disaster preparedness and safety, and bolster environmental awareness. 

In September 2025, the people of Temuco City, Chile will host the 11th International Conference on UNESCO Global Geoparks, once again highlighting the SDG-15 in Chile and the proud impact it has had on the indigenous peoples, both directly and indirectly. This will not only improve environmental preservation, but also bolster indigenous involvement in local government policy, international recognition and economic prosperity for multiple indigenous communities. 

Final Thoughts

Environmental sustainability in Chile is not only an ecological necessity but also a pathway out of poverty for many vulnerable communities. Deforestation, soil erosion and forest fires have historically threatened rural livelihoods, particularly for indigenous families who depend on agriculture, forestry and small-scale tourism for survival. By restoring native forests, promoting sustainable agroforestry and expanding ecotourism initiatives, Chile’s SDG 15 programs create stable sources of income that reduce reliance on extractive industries. These initiatives give families more secure access to food, jobs and education, while also protecting ecosystems that future generations will depend on. As Chile continues to align its environmental goals with poverty reduction strategies, it offers a model for how sustainable development can uplift communities while safeguarding the planet.

– Luis-Enrique J Lander

Luis-Enrique is based in Leeds, UK and focuses on Global Health and Politics for The Borgen Project.

Photo: Pixabay

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Accessible Health Care for Indigenous People in Paraguay

Accessible Health Care Improving for Indigenous People in Paraguay Paraguay has a long history of insecurity in various forms, particularly within Indigenous communities. About 88% of the Indigenous population lives in rural areas that are difficult to access. Due to poor living conditions, such as dirt floors and a lack of running or clean water, diseases like tuberculosis (TB) and other non-communicable diseases are extremely common.

Poverty Leads to Sickness

TB is a disease that is highly concentrated among Indigenous communities, who face a greater risk of contracting it due to ongoing displacement and exclusion from health care and other essential services. These issues are further worsened by food insecurity, inadequate housing and limited access to health care. More than a quarter of Paraguay’s population falls under the national poverty line, which puts people at a greater risk of TB, as well as many other infectious and non-communicable diseases.

Expanding Access to Health Care

In 2023, Paraguay’s Ministry of Health launched a partnership with the Pan American Health Organization (PAHO) and World Health Organization (WHO) to improve access to health care for Indigenous communities. PAHO and WHO made progress through their initiative, Expanding Access to and Quality of Primary Health Care and Integrated Health Services in the XIV Health Region, aimed at enhancing health services and increasing access for Indigenous People in Paraguay.

An outpatient care day event was held to encourage dialogue between health care providers and Indigenous People in Paraguay about the range of available health services through “outreach activities”. The program has also incorporated safeguards and adaptations for certain ancestral practices, such as “horizontal birthing”, to provide more culturally appropriate care. Home births remain the most common among pregnant women, typically with a midwife rather than in a hospital, which raises health concerns and increases the risk of infection.

Technological Innovations

The PAHO/WHO initiative helped to support a “geospatial analysis” device, used to “monitor and manage health services”. This tool has been installed and used in more than 900 Family Health facilities in rural areas of Paraguay. It has improved “service management” by recognizing areas with poor access to health services and locations of at-risk populations. It combines geographical data with “health-service planning,” which in turn helps to distribute resources more effectively.

Health Care Education

Public health training courses held by the Ministry of Public Health, with support from PAHO/WHO, helped improve health care workers’ response to epidemic outbreaks such as TB. The training enabled workers to recognize symptoms quickly, respond appropriately and treat cases effectively, helping to control the spread of these diseases. As a result, preventive actions for various illnesses have greatly improved.

Progress in Motion

The partnership between PAHO/WHO and Paraguay’s Ministry of Health has greatly improved not only the presence of health care and made it more accessible, but also visibility for the indigenous communities. Additionally, it has allowed the Indigenous People in Paraguay to become aware of the facilities that have become accessible to them. Overall, the health system is becoming increasingly supported and reinforced by these improvements and continues to get better each day.

– Bowie Aldrich

Bowie is based in North Syracuse, NY, USA and focuses on Good News and Global Health for The Borgen Project.

Photo: Flickr

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An Inside Look at Homelessness in New Caledonia

Homelessness in New CaledoniaWith crystal-clear blue waters, white sand beaches and lush pine forests, New Caledonia seems like a picture-perfect island getaway. However, beneath its stunning facade lies a drastic social divide that has led to widespread poverty and homelessness for the indigenous residents of New Caledonia.

Meet the Kanaks

Today, New Caledonia is a French territory made up of dozens of islands in the southwest Pacific Ocean, known for its stunning lagoons, abundant nickel reserves and diverse wildlife. But centuries before the first tourists came to explore its vibrant coastlines and reefs, Kanaks inhabited the nation.

The Kanaks are an indigenous group with customs deeply rooted in Melanesian culture. The early Kanak lifestyle largely revolved around tribal relations and farming the land, commonly harvesting native crops such as bananas, yams and sweet potatoes. However, European settlers, who first arrived in the late 18th century and increased significantly during the nickel boom of the 1960s, disrupted their peaceful existence.

Life for the c

Within a period of less than 200 years, the Kanak saw their land being taken away and opportunities for economic development severely limited. Homelessness in New Caledonia, particularly for indigenous groups like the Kanak, increased exponentially due to bias from European settlers. Examples of this discriminatory behavior include the French government barring the Kanaks from living in the capital city of Nouméa and denying them government roles in favor of their French counterparts.

Over time, unfair laws like these decreased quality of life for the Kanaks. While the Kanak are the largest ethnic group in New Caledonia, European migrants own approximately two-thirds of the land. Additionally, the poverty rate among indigenous Kanaks is 32.5%, which is nearly four times higher than that of non-Kanak people, as reported by Swissinfo, a Switzerland-based international news corporation.

Homelessness Among the Kanaks

While there is not an exact number for the rate of homelessness in New Caledonia, it presents a pressing issue for countless modern-day Kanaks. According to Le Monde Diplomatique, a French political newspaper, close to 10,000 Kanaks currently live in “squats” in the city of Noúmea, which are crude huts that lack water and electricity.

 In rural villages, where the majority of Kanaks live, housing is similarly lacking. Families often reside in cramped government-subsidized housing or traditional huts, which cultivate a sense of closeness and community as they go about their day-to-day life.

As opposed to city-going Kanaks, who often work laborious service jobs to make a living, rural Kanaks start their day early to fish and harvest crops. After a  communal prayer, which draws from both Catholic and indigenous faith, the family comes together to dine on seafood, root vegetables and tropical fruit. The rest of the day is spent completing essential tasks, with men hunting and fishing and women cleaning and caring for children.

While the rural Kanaks’ daily routine has remained unchanged through centuries of colonization and industrialization, recent events threaten to end their traditional lifestyle. An increase in urban development that prioritizes French citizens over Kanaks is forcing many indigenous citizens into homelessness and poverty, necessitating immediate action.

A Brighter Future 

Homelessness suffered by the indigenous residents of New Caledonia is not going unnoticed. In 2019, politician Milakulo Tukumuli founded the Oceanian Awakening political party, whose goals include providing adequate housing to the squatters in Noúmea and closing the wealth gap between the rich and poor. Since its inception, it has secured three of the 54 seats in the New Caledonian Congress, demonstrating a promising outlook for minority rights in national politics.

As the Oceanian Awakening party continues to gain more influence, the French government is also looking for ways to collaborate with Kanak natives to resolve housing issues. Urban planning experts Céline Cassourret and Irène Salenson suggest that French government officials and Kanak cultural leaders work together to equally redistribute land. By giving Kanaks the territory and funds needed to build adequate housing, the nation can effectively resolve land tenure inequality and eliminate Kanak homelessness.

On a larger scale, action is occurring to secure rights for the Kanak community and other indigenous groups in the Pacific. Mark Brown, the chairman of the Pacific Islands Forum (PIF), stated that he supports the movement to obtain “greater autonomy and independence” for native New Caledonians. Given the PIF’s role as an influential peacekeeping force for islands in the southwest Pacific, their ongoing support will hopefully encourage nearby territories to advocate for Kanak rights.

Looking Ahead

One can trace homelessness in New Caledonia, particularly in minority groups such as the Kanak, back to colonial-era discrimination and suppression. However, with support from neighboring islands, land redistribution and advocacy for Kanak rights, it is possible to right the wrongs for the indigenous peoples. Reform is on the horizon for the citizens of New Caledonia, and it has the potential to change countless lives for the better.

– Grace Gonzalez

Grace is based in Oakton, VA, USA and focuses on Business and Global Health for The Borgen Project.

Photo: Unsplash