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The issue of Indigenous identity has gained more attention in recent years from social science scholars, yet much of the discussions still centre on the politics of belonging or not belonging. While these recent discussions in part speak to the complicated and contested nature of Indigeneity, both those who claim Indigenous identity and those who write about it seem to fall into a paradox of acknowledging its complexity on the one hand, while on the other hand reifying notions of 'tradition' and 'authentic cultural expression' as core features of an Indigenous identity. Since identity theorists generally agree that who we understand ourselves to be is as much a function of the time and place in which we live as it is about who we and others say we are, this scholarship does not progress our knowledge on the contemporary characteristics of Indigenous identity formations. The range of international scholars in this volume have begun an approach to the contemporary identity issues from very different perspectives, although collectively they all push the boundaries of the scholarship that relate to identities of Indigenous people in various contexts from around the world. Their essays provide at times provocative insights as the authors write about their own experiences and as they seek to answer the hard questions: Are emergent identities newly constructed identities that emerge as a function of historical moments, places, and social forces? If so, what is it that helps to forge these identities and what helps them to retain markers of Indigeneity? And what are some of the challenges (both from outside and within groups) that Indigenous individuals face as they negotiate the line between 'authentic' cultural expression and emergent identities? Is there anything to be learned from the ways in which these identities are performed throughout the world among Indigenous groups? Indeed why do we assume claims to multiple racial or ethnic identities limits one's Indigenous identity? The question at the heart of our enquiry about the emerging Indigenous identities is when is it the right time to say me, us, we… them?

1.Indigenous identities and the politics of authenticity /Michelle Harris, Bronwyn Carlson & Evan Te Ahu Poata-Smith --2.Emergent Indigenous identities : rejecting the need for purity /Michelle Harris --3.Emergent identities : the changing contours of indigenous identities in Aotearoa/New Zealand /Evan Te Ahu Poata-Smith --4.On the temporality of indigenous identity /Lewis R. Gordon --5.Emergent indigenous identities at the U.S Mexico borderlands /T. Mark Montoya --6.Emerging and submerging : ebbs, flows, and consistency in expression of indigenous identity /Hilary N. Weaver --7.Identity politics : who can count as indigenous? /Martin Nakata --8.The new frontier : emergent indigenous identity and social media /Bronwyn Carlson --9.Reading Radmilla : the semiotics of self (black and Navajo) /Ricardo Guthrie --10.Refusing nostalgia : three indigenous filmmakers' negotiations of identity /Jeff Berglund --11.The lions of Lesoit : shifting frames of Parakyo Maasai indgeneity /Kelly Askey and Rie Odgaard --12.Emerging ethnicities and instrumental identities in Australia and Brazil /Amanda Kearney --13.Resistance and existence : North American indigenous humour of the 21st century /Daisy Purdy.

This study examined whether the social restrictions stemming from COVID-19 impacted the locations of mental health and drug overdose incidents, while controlling for immediate and community contextual indices. Addresses for mental health/overdose calls to law enforcement or emergency medical services between January 1, 2018 and August 13, 2020 were collected from one police department in the Midwestern United States. Businesses and previous victimization/offending were joined with parcels (level-1; N = 20,019), whereas local services and socioeconomic indicators were joined with block groups (level-2; N = 32), to allow for a multi-level (HLM7) examination of context on mental health/overdose incidents. Event Rate Ratios (ERR) revealed the greatest contextual effects took place following social distancing mandates. Findings highlight the importance of allocating to areas with the highest likelihood of reporting incidents and suggest that parcels with a history of sex offenses, drug offenses, and prior mental health calls may benefit the greatest from preventative resources.

The World Health Organization has called for the global elimination of cervical cancer. While high income countries have made significant progress, the incidence and mortality due to cervical cancer is unacceptably high in low and middle income countries (LMIC). Jamaica is an upper middle income country with cervical cancer incidence and mortality of 21.6/100,000 and 13.6/100,000 person years respectively compared to 14.9/100,000 and 7.6/100,000 person years in Latin America and the Caribbean. Jamaica's pathway to reducing the burden of cervical cancer highlights challenges and opportunities for other LMIC. High prevalence of HPV infection (54% women attending primary care clinics), low levels of cervical cancer screening (<50% women 15 to 54 years old screened in the last 3 years) and suboptimal uptake of HPV vaccination (approximately 30%) are persistent barriers to achieving this goal. Lessons learned from the response to the human immunodeficiency virus (HIV) epidemic confirm the need for serious political commitment by global and national leaders, meaningful engagement of stakeholders and innovative strategies to improve uptake of HPV vaccination and cervical cancer screening. Commitment of technical and financial resources are critical for establishing robust cancer registries and strengthening monitoring and evaluation systems in LMIC.

This paper investigates the ways in which Indigenous Australians respond individually, and collectively, to racial vilification by means of social media sites. Introducing the concept of "shared recognition" this paper describes the collective sense of anger and frustration experienced by Indigenous people when traumatic events in the public domain act as reminders of ongoing colonialism. Three examples are explored to demonstrate collective trauma as a result of racist and discriminatory acts that are made public, and the ways in which social media is utilised by Indigenous Australians to make sense of and cope with trauma. Firstly, the Four Corners program on ABC television entitled 'Australia's Shame'. Secondly, a cartoon produced by the editorial cartoonist for The Australian newspaper, Bill Leak depicting Indigenous fathers as neglectful. Finally, the social media movement, #IndigenousDads, that emerged in response to these events and demonstrates ongoing resistance to colonial narratives. Drawing on Sara Ahmed's (2004) notion of "affective economies" this paper unpacks the politics of pain, shame and pride in the aftermath of both the Four Corners program and the Bill Leak cartoon.