Indigenous Peoples in high-income countries experience higher burdens of food insecurity, obesity, and diet-related health conditions compared to national averages. The objective of this systematic scoping review is to synthesize information from the published literature on the methods/approaches, findings, and scope for research and interventions on the retail food sector servicing Indigenous Peoples in high-income countries. A structured literature search in two major international databases yielded 139 relevant peer-reviewed articles from nine countries. Most research was conducted in Oceania and North America, and in rural and remote regions. Several convergent issues were identified across global regions including limited grocery store availability/access, heightened exposure to unhealthy food environments, inadequate market food supplies (i.e., high prices, limited availability, and poor quality), and common underlying structural factors including socio-economic inequality and colonialism. A list of actions that can modify the nature and structure of retailing systems to enhance the availability, accessibility, and quality of healthful foods is identified. While continuing to (re)align research with community priorities, international collaboration may foster enhanced opportunities to strengthen the evidence base for policy and practice and contribute to the amelioration of diet quality and health at the population level.
Invoking the work of Maurice Blanchot, this text is situated in the (im)possibility of contemporary debate and the impossible, but necessary, question of (un)avowable community. Arguing that identity politics today forecloses debate in the syntactical closures of the named name, we follow Blanchot to open onto a paratactical politics of community. The parataxis (polysyndeton) is here the key trope of community and communication: the side-by-side arrangement of fragments that puts into play the seeming self-evidence of contemporary conjunctions, relations of subordination, and temporal sequence. The parataxis configures relations of alterity, radicalized in death, where the (non)being-in-common of self-other and self-self are exposed. Taking as instance the disaster of Donald Trump's presidency and the digital conveyances of identity, we explore this joke, its common currents, and the possibility for a paratactical politics of community when the joke is on us.
By all accounts the world is in a time of monumental change wherein myriad crises and revolutions-social, financial, technological, geological-appear in the guise of the future. These stresses to global habitability, promised by data and early signs, appear now most clearly in the guise of the future. The Arctic has long been the great citadel of the future, whether of finance and nation state nomos, the transcendent border and passage of the North, or in the extraction of what waits there. Climate-related change and the Arctic are linked together by these threats to habitability, thus to the very being of being on Earth. What happens to the Arctic, we're told, happens to us all. If today "Arctic rhetoric" refers to geopolitical disputation situated in the nation-state, taking the Arctic as its object, a worldly rhetoric returns it back into an intensive and immanent "Acknowledgements" What does an "acknowledgements section" give to the content of which it finds itself a part? We know there's a formality and-is it a grace? Either way, to acknowledge is to perform the acknowledgment, "the acknowledgement," as the coming before, the vouching and reinforcement in the time before beginning of what is and calls for acknowledgement. This text, so it stands, for the acknowledgement. But in my own experience, when I open a book or when I download it, I expect to see "the acknowledgements," and I expect to pass over them. We know what they are and what they do and why, and we know that everything comes from somewhere and something, and we know that others know. As writing, often passed over, "the acknowledgements" is also a genre within a genre, so often strange to the relation of the text, as though the author were trying to imagine themselves apart from their object just long enough to give what was expected. As a genre it demands a language and form, and it certainly expects an ethos, and the time to give "acknowledgements"-for the moments where one emerges finally, recognizably, in expectation to the genre and for the acknowledged, have waited for you to see this, to have been recognized, "by me." The expectation is what precedes us as the writing, as the genre, as the gesture, turned to they who find themselves named by it. And if this expectation of and in the genre encounters, maybe impersonally, the time that those relations with others emerge in "acknowledgement," then the acknowledgement is also the vulnerability of being recognized in time-just in time. As "the acknowledgement" is a genre preceding the task of the language that it follows, it testifies to following itself by demonstration, admission, and retrospect. So it is that "the acknowledgement" mirrors v itself, like a mirror before a mirror, reflecting-what? Is it the acknowledgement of "the acknowledgement"? Maybe this is why it's so often that only the acknowledged read the acknowledgements, because there is the end of the waiting for the finding what was already where it was supposed to be. If "acknowledgements" are here because they are expected to ...
This text plots the analogical and memetic conveyances of the COVID-19 pandemic by the so-called alt-right. Arguing that the pandemic stages a complex transgression situated at the borders of Chinese global expansion, Traditionalist philosophy and online meme culture, and taking as instance Steve Bannon’s War Room: Pandemic, we follow “the joke” that informs and deforms the claims of community, sovereignty and truth.
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