Weaving Knowledge Systems Resource Materials

The ACHH Initiative’s ultimate goal is to gather and combine traditional and Western knowledge to better understand how Indigenous children’s pain is experienced, expressed, interpreted, assessed and treated. What began in one Indigenous community (Eskasoni First Nation) expanded to three maritime communities and will now be expanding to additional communities across the country and internationally in the coming years.

Early research findings suggest that a complex mix of factors have led to a cultural divide for First Nations children in pain and non-Indigenous health care providers. We want to help bridge that gap.

Western-based health care professionals use pain measurements like facial expressions and numeric scales which may not be accurate tools for diagnosis and treatment of Indigenous children’s pain. Issues of discrimination and intergenerational trauma (including residential school experiences), as well as a lack of understanding of cultural traditions by health professionals, have added to the problem. [From Website]

In this article, the author, establishes a knowledge set for Indigenous social work practice based on Indigenous wholistic theory. An overall framework using the circle is proposed and introduced followed by a more detailed and elaborated illustration using the four directions. The article identifies the need to articulate Indigenous wholistic theory and does so by employing a wholistic framework of the four directional circle. It then systematically moves around each direction, beginning in the east where a discussion of Spirit and Vision occurs. In the south a discussion of relationships, community and heart emerge. The western direction brings forth a discussion of the spirit of the ancestors and importance of Indigenous knowledge and Indigenous knowledge production. The northern direction articulates ideas surrounding healing and movements and actions that guide practice. Finally, the article begins with a discussion on all four directions together with a final examination of the center fire where all elements interconnect and intersect. Lastly, the article proclaims the existence of Indigenous wholistic theory as a necessary knowledge set for practice. [From Author]

This edition of the ALAR "Action learning action research" journal aims to capture some of the current dilemmas, solutions and actions researchers experience in the decolonising space. This collection of papers demonstrates that researchers are not only undertaking action research with and within Indigenous and non-Indigenous contexts, but that they are doing so in exciting and dynamic ways across a diversity of situations. First we will address some of the literature on decolonisation. Then we will explain how this specific edition of the Journal came to fruition and aspects of action research. [From Author]

Drawing upon multiple types of knowledge (e.g., Indigenous knowledge, local knowledge, science-based knowledge) strengthens the evidence-base for policy advice, decision making, and environmental management. While the benefits of incorporating multiple types of knowledge in environmental research and management are many, doing so has remained a challenge. This systematic map examined the extent, range, and nature of the published literature (i.e., commercially published and grey) that seeks to respectively bridge Indigenous and science-based knowledge in coastal and marine research and management in Canada. [From Author]

A Venn diagram with accompanying description developed by Lorna Andrews based on her interpretation of the concepts from the open access BCCampus textbook: Pulling Together: a guide for Curriculum Developers. [From Author]

The University of the Fraser Valley has presented its first-ever Indigenization and Reconciliation Award to Teaching and Learning Specialist Lorna Andrews. Lorna speaks about her work to educate faculty and staff on Indigenous issues in the efforts towards reconciliation in Canada. [From Website]

The Indigenization Committee of the FECHD worked with colleagues from the College of Arts, the FPS, and the Teaching and Learning Office to create this video and we are excited to share it with faculty, staff, and students at UFV. We were hearing a number of concerning stories from Indigenous faculty and students regarding microaggressions they were experiencing in classrooms, meetings, and in the hallways at UFV. These micoagressions are contributing to a lack of cultural safety on our campuses. We wanted to create a video to encourage conversation, share resources, and provide an entry point into considering how to make UFV a more culturally safe environment for everyone.

This video looks specifically at territorial acknowledgements and introductions with guidance from UFV Elders. It includes examples and discussions from interdisciplinary perspectives. It is not a ‘how-to guide,’ nor does it represent the official expectations of UFV. Instead, it provides some guidance around important things to consider when starting to Indigenize and decolonize our work and spaces at UFV. [From Website]

Since the 1970s, critics have asked universities to “do more” to support Indigenous learners and learning. Universities usually respond by increasing Indigenous student and faculty representation on campuses and adding on units with Indigenous content in existing courses. However, a lot of curriculum and pedagogy remains vacant of Indigenous understandings of learning and perspectives on higher education content and topics for discussion. This paper applies epistemological lessons in the First Nations Holistic Lifelong Learning Model (2007) to the study of crime in America. Its inspiration comes from a guest lecture delivered by myself in an introductory sociology class. The students who take this class are registered in professional programs at a large private university in Rhode Island, United States. I describe the class’s context and use of the model with students in an engaged inquiry format to talk about the subject of the day: crime. This discussion can help faculty consider promising practices for grounding course content in Indigenous epistemologies.  [From Author]

This chapter highlights how Indigenous storywork is used with different communities. Hands Back, Hands Forward is an Indigenous teaching from the late First Nation Elder, Dr. Vincent Stogan, Tsimilano, from Musqueam, who was an exemplary mentor and teacher to many at the University of British Columbia and elsewhere. Kirkness and Barnhardt introduced the 4Rs in higher education: respect for the Indigenous student, relevance to the Indigenous student’s culture, responsibility for making the university more responsive to Indigenous students, and reciprocity where those involved with the university and the student share or benefit from each other’s knowledges. Through the reciprocal act of mentorship and learning we enact Elder Vincent Stogan’s Hands Back, Hands Forward teachings and Sidaxgigat’inimhl Gagoodim. The seven Indigenous storywork (ISW) principles include: respect, responsibility, reverence, reciprocity, holism, inter-relatedness, and synergy. All of the ISW principles exemplify relevance to Indigenous knowledge and Indigenous stories. [From Publisher]

Collective essay in book by University of the Fraser Valley's Lens Project: Women's citizenship and identity in Stó:lō Territory.

The VALUE rubrics were developed by teams of faculty experts representing colleges and universities across the United States through a process that examined many existing campus rubrics and related documents for each learning outcome and incorporated additional feedback from faculty. The rubrics articulate fundamental criteria for each learning outcome, with performance descriptors demonstrating progressively more sophisticated levels of attainment. The rubrics are intended for institutional-level use in evaluating and discussing student learning, not for grading. The core expectations articulated in all 16 of the VALUE rubrics can and should be translated into the language of individual campuses, disciplines, and even courses. The utility of the VALUE rubrics is to position learning at all undergraduate levels within a basic framework of expectations such that evidence of learning can by shared nationally through a common dialog and understanding of student success. [From Author]

This article raises the recurrent question whether non-indigenous researchers should attempt to research with/in Indigenous communities. If research is indeed a metaphor of colonization, then we have two choices: we have to learn to conduct research in ways that meet the needs of Indigenous communities and are non-exploitative, culturally appropriate and inclusive, or we need to relinquish our roles as researchers within Indigenous contexts and make way for Indigenous researchers. Both of these alternatives are complex. Hence in this article I trace my learning journey; a journey that has culminated in the realization that it is not my place to conduct research within Indigenous contexts, but that I can use ‘what I know’ – rather than imagining that I know about Indigenous epistemologies or Indigenous experiences under colonialism – to work as an ally with Indigenous researchers. Coming as I do, from a position of relative power, I can also contribute in some small way to the project of decolonizing methodologies by speaking ‘to my own mob’. [From Author]

Last year, at the International Society for Education through Art conference at the University of British Columbia (UBC), discussions of Indigenous Research Methodologies were ample, which does not often happen at art education conferences. UBC is keenly aware of its occupation of Indigenous lands and the realization of such a relationship brought forward such conversations naturally. These dialogues were stimulating and timely, perhaps the result of a growing global awareness of Indigenous Research Methodologies. Still, such dialogues are not always included in the United States in the discussion of research methodologies. When Kryssi Staikidis and I edited our book, Transforming Our Practices: Indigenous Art, Pedagogies, and Philosophies (2017), we found that although our work was presented in some academic settings—an international qualitative inquiry conference, the Art Education Research Institute, the American Educational Research Association, NAEA, university seminars and symposia, university art education departments—where we were asked to share our findings, the conversation needed to advance beyond ourselves for sustainability. [From Author]

This is a process article for weaving indigenous and mainstream knowledges within science educational curricula and other science arenas, assuming participants include recognized holders of traditional ecological knowledge (we prefer “Indigenous Knowledge” or “Traditional Knowledge”) and others with expertise in mainstream science. It is based on the “Integrative Science” undergraduate program created at Cape Breton University to bring together indigenous and mainstream sciences and ways of knowing, as well as related Integrative Science endeavors in science research, application, and outreach. A brief historical outline for that experiential journey is provided and eight “Lessons Learned” listed. The first, namely “acknowledge that we need each other and must engage in a co-learning journey” is explained as key for the success of weaving efforts. The second, namely “be guided by Two-Eyed Seeing”, is considered the most profound because it is central to the whole of a co-learning journey and the article’s discussion is focussed through it. The eighth lesson, “develop an advisory council of willing, knowledgeable stakeholders”, is considered critical for sustaining success over the long-term given that institutional and community politics profoundly influence the resourcing and recruitment of any academic program and thus can help foster success, or sabotage it. The scope of relevance for Two-Eyed Seeing is broad and its uptake across Canada is sketched; the article also places it in the context of emerging theory for transdisciplinary research. The article concludes with thoughts on why “Two-Eyed Seeing” may seem to be desired or resisted as a label in different settings. [From Author]

The essays in Reclaiming Indigenous Voice and Vision spring from an International Summer Institute on the cultural restoration of oppressed Indigenous peoples. The contributors, primarily Indigenous, unravel the processes of colonization that enfolded modern society and resulted in the oppression of Indigenous peoples." "In moving and inspiring ways, Reclaiming Indigenous Voice and Vision elaborates a new inclusive vision of a global and national order and articulates new approaches for protecting, healing, and restoring long-oppressed peoples, and for respecting their cultures and languages. [From Publisher]

Decolonization requires critical attention to settler logics that reinforce settler-colonialism, yet settler communities, as a rule, operate without a collective sense of identity and history. This article, provoked by Māori protocols of encounter, explores the necessity of developing a sense of collective identity as precursor to meeting in settler-Indigenous politics. It argues that the ability, desire, and experience of being unmarked as a social group—apparent in paradigmatic approaches to engaging social difference in settler communities—is at the heart of the particularity of settler group identity and also stands at the heart of countless failures to meet in settler-Indigenous politics. This essay thus seeks to mark the particular ground of this unmarkedness of settler identity in Western philosophies that set being unmarked as both ontology and ideal; the dominance of settler communities in places of settlement; and the willful forgetting of the colonial histories brought about by such dominance. [From Author]

This article demonstrates the credibility and rigor of yarning, an Indigenous cultural form of conversation, through its use as a data gathering tool with two different Indigenous groups, one in Australia and the second in Botswana. Yarning was employed not only to collect information during the research interview but to establish a relationship with Indigenous participants prior to gathering their stories through storytelling, also known as narrative. In exploring the concept of yarning in research, this article discusses the different types of yarning that emerged during the research project, how these differences were identified and their applicability in the research process. The influence of gender during the interview is also included in the discussion. [From Author]

The Arctic Cycle consists of eight plays that examine the impact of climate change on the eight countries of the Arctic. Sila is the first play. [From Publisher]

Background: The use of storytelling in qualitative research involving Inuit compliments the oral tradition of Inuit culture. The objective of the research was to explore the use of qualitative methods to gain understanding of the experience of living with diabetes, with the ultimate goal of better formulating health care delivery and health promotion among Inuit. Methods : In-depth interviews were analyzed and interpreted using thematic analysis, open coding, and structured narrative analysis. Inuit community members acted as partners through all stages of the research. Results: ‘‘Because the more we understand, the more we’re gonna do a prevention on it … What I want is use my, use my diabetes, what I have … so that it can be used by other people for prevention because they’ll have understanding about it’’ — an Inuk storyteller speaks to the value of education in health promotion. Key methodological issues found relevant to improving qualitative research with Indigenous Peoples include: (i) participatory research methods, grounded in principals of equity, through all phases of research; (ii) the presentation of narratives rather than only interpretations of narratives; (iii) understanding of culture, language, and place to frame the interpretation of the stories in the context within which storytellers experience living with their diabetes, and (iv) the value of multiple methods of analyses. Interpretation: This article comments on the challenges of conducting rigorous research in a cross-cultural setting and outlines methodologies that can improve qualitative narrative analyses research. The research highlighted experiences of living with diabetes and the ways in which storytellers coped and negotiated social support. (Global Health Promotion, 2009; 16 (4): pp. 16—26) [From Author]

The Canadian Journal of Native Studies is a highly recognized journal in the field of Native Studies. It began as a publication of the Society for the Advancement of Native Studies which is no longer in operation and whose founder; Sam Corrigan; was the Chief Editor from 1981-2008. it comes out on a bi-annual basis, and publishes original research which is refereed by peer review. [From Website]

All research, by its very nature, is political. Crossing borders from the academic to the real lives of people is fraught with tensions and misunderstandings. Qualitative researchers must continually be aware of how those we study view us as well as how we view them. Qualitative research, and especially ethnography, relies on what we, as observers, see and what we are told by the participants in our research studies. This is not always a seamless path. [From Author]

The Canadian sub-arctic is a world of forest, prairie and muskeg; of rainbow trout, moose, and caribou; of Indian hunters and trappers. It is also a world of boomtowns and bars, oil rigs and seismic soundings; of white energy speculators, ranchers and sports hunters. Hugh Brody came to this dual wold with the job of 'mapping' the lands of northwest British Columbia as well as the way of life of a small group of Beaver Indians with a viable hunting economy living in the path of a projected oil pipeline. [From Publisher]

In 1903, a unique and magnificent Whaler's shrine was shipped from Friendly Cove, on the far northwest coast of Canada, to the Museum of Natural History, New York. The shrine had lain at the cultural heart of the Mowachaht, whale hunters and fishermen who had lived at Friendly Cove for thousands of years. In the 1960s and '70s, all but one family left their ancient village--they moved to Vancouver Island, to a new site under the walls of a pulp mill. They suffered extremes of pollution, violence, alcohol.... Then, in the 1990s, in defiance of the agony of their history and to overcome the grief of the present, the Mowachaht and their neighbours, the Muchalaht, revived their songs and dances, revisited their shrine and rediscovered their pride. [From Website]

"Intended as a senior undergraduate and graduate text, Research As Resistance brings together the theory and practice of critical, Indigenous, and anti-oppressive approaches to social science research. The book pursues some of the ontological and epistemological considerations involved in such research, including theorizing the self of the researcher, and offers exemplars across a range of methodologies, including institutional ethnography, narrative autobiography, storytelling, and participatory action research. This is a unique text in that it describes both theoretical foundations and practical applications, and because all of the featured researchers occupy marginalized locations. It is also firmly anchored in the Canadian context." [From Publisher]

Therapeutic arts and crafts, as healing modalities, exist within specific historic and contemporary contexts. In this article we examine the positioning of productive and social citizenship for incarcerated Aboriginal men in federal prisons in British Columbia (BC) who participate in a prison employment and hobby program, wherein they build and create art-full objects that are subsequently donated to Aboriginal communities. This program provides insight into the ways that therapeutic arts and crafts have transformational impacts within a context where citizenship rights are often considered conditional, and wherein incarcerated Aboriginal peoples’ lack of personal rights and freedoms is impacted by colonial forces that shape constructions of citizenship and productivity. Our aim is to contribute to the collective dialogue in this issue to shift the focus of arts programming from personal psychosocial well-being to how collective creativity within the prison context can foster social and cultural wellbeing and restoration for Aboriginal peoples in BC and beyond. We consider the transformational impacts made possible through therapeutic arts and crafts and the alternative possibilities of a more inclusive social citizenship to describe collective social identities for healing. Using Work 2 Give as an exemplar, we describe how forms of Aboriginal collective social citizenship, forged within a neocolonial era, can make space for the healing potential of therapeutic arts and craft in prison contexts. Drawing on Aboriginal understandings of health, healing, and community, Work 2 Give provides a window into how social citizenship can be considered through its interconnectivity with spirituality, giving to others, meaningful work, therapeutic art and holistic wellbeing within the wider context of colonialism and resurgence. [From Website]

In Labrador, the NunatuKavut (formerly Labrador Inuit Métis) have begun to introduce a rigorous community-based research review process. We conducted a study with leaders and health care workers in and beyond the NunatuKavut community of Labrador, asking them what should be emphasised in a community review. We also sought to identify whether and how community review should be distinct from the centralised, “institutional” research ethics review that would be the mandate of Newfoundland and Labrador’s impending provincial health research authority. In this article we report on our findings with the aim of providing strategies and direction for researchers, research ethics boards, and Aboriginal communities dealing with dual-level ethics review. We argue for the adoption and use of a consistent label for community review of research (“Community Research Review Committee”) as distinct from research ethics boards. We provide suggestions for the development of separate roles and responsibilities for community review of research to ensure that its tasks are clearly understood and delineated. Our objective is to promote a form of community research review, distinct from the “ethics” review of research ethics boards, that explicitly attends to research in the context of ongoing colonialism, assimilation, and exoticism. [From Author]

The paradigm is shifting in research involving Indigenous Peoples: research with Indigenous Peoples at a meeting place of multiple worldviews—the ethical space – instead of research on or about them. The emergent paradigm is an invitation for researchers to think, know and act differently – to do research with Indigenous Peoples leading. This story is just one example of doing differently while answering the question, “What are the perspectives and practices of Research Ethics Boards (REB) members, chairs, and administrators regarding the review and approval of protocols for research with Indigenous Peoples?” The conceptual framework of this study integrates disciplines, theoretical models, methods, and complementary story-generating and story gathering methods to support decolonizing and Indigenizing of the research simultaneously. An interdisciplinary methodological framework informed by decolonizing methodologies, autoethnography, and narrative inquiry guided this research process with 18 participant contributors (including myself) from nine provinces and territories in Canada. Data were collected and re/assembled through digital stories, interviews, and artifacts to share stories and insights about practical innovations with participants’ REBs. They suggested ways to improve the theory, application, and practice of ethics for research with Indigenous Peoples including office hours dedicated to Indigenous research ethics, asking the ‘right’ questions in protocols and forms, and having Indigenous Peoples sit on the institutional REB. All participant contributors called on researchers, REBs, institutions, and funding agencies to improve how we do research/review with Indigenous Peoples. [From Author]

Recent ethics guidelines and policies are changing the way health research is understood, governed, and practiced among Aboriginal communities in Canada. This provides a unique opportunity to examine the meanings and uses of such guidelines by Aboriginal communities themselves. This qualitative study, conducted in Labrador, Canada, with the Innu, Inuit, and Inuit-Metis, examined how communities and researchers collaborate in a co-learning environment whereby mutual interests and agendas are discussed and enacted throughout the entire research process—a process referred to an authentic research relationship. The purpose of this study was to answer the following questions: (1) Why are authentic research relationships important? (2) What is authenticity in research? (3) How do we achieve authenticity in research with Aboriginal peoples? This shift to more wholistic methodologies can be used in various contexts in Canada and internationally. This is the first study by an Aboriginal person to examine the perspectives of Aboriginal people, in an Aboriginal context, using Aboriginal methodologies. [From Author]

For many Indigenous nations globally, ethics is a conversation. The purpose of this paper is to share and mobilize knowledge to build relationships and capacities regarding the ethics review and approval of research with Indigenous peoples throughout Atlantic Canada. The authors share key principles that emerged for shifting practices that recognize Indigenous rights holders through ethical research review practice. [From Author]

"This edited collection focuses on "unsettling" Northwest Coast art studies, bringing forward voices that uphold Indigenous priorities, engage with past and ongoing effects of settler colonialism, and advocate for practices for more accountable scholarship. Featuring authors with a variety of perspectives, backgrounds, and methodologies, Unsettling Art Histories offers new insights for the field of Northwest Coast art studies. Key themes include discussions of cultural heritage protections and long-standing defenses of natural resources and territory; re-centering women and the critical role they play in transmitting cultural knowledge across generations through materials, techniques, and creations; reflecting on the decolonization work being undertaken in museums; and examining how artworks function beyond previous scholarly framings as living documents carrying information critical to today's inquiries. Re-examining previous scholarship and questioning current institutional practices by prioritizing information gathered in Native communities, the essays in this volume exemplify various methods of "unsettling" and demonstrate how new methods of research have reshaped scholarship and museum practices." [From Publisher]

The work reported here took place against the background of a major new initiative in Britain
to understand and tackle the problem of poor literacy and numeracy in a substantial minority of the population. These concerns were fuelled by the growing body of evidence that literacy and numeracy difficulties were a major impediment to successful functioning in modern society, culminating in the work of the Moser Committee and the policy development that was the Government’s response to it, Skills for Life. [From Author]

This essay presents an overview of foundational considerations and perceptions which collectively form a framework for thinking about Indigenous community building in relationship to the tasks of addressing the real challenges, social issues, and consequences of climate change. The ideas shared are based on a keynote address given by the author at the International Conference on Climate Change, Indigenous Resilience and Local Knowledge Systems: Cross-time and Cross-boundary Perspectives held at the National Taiwan University on 13-14 December 2019. The primary audience for this essay is Indigenous Peoples and allies of Indigenous Peoples who are actively involved in climate change studies, sustainable community building, and education. As such, it presents the author's personal view of key orientations for shifting current paradigms by introducing an Indigenized conceptual framework of community building which can move Indigenous communities toward revitalization and renewal through strategically implementing culturally responsive Indigenous science education, engaging sustainable economics and sustainability studies. As an Indigenous scholar who has maintained an insider perspective and has worked extensively with community members around issues of culturally responsive science education, the author challenges all concerned to take Indigenous science seriously as an ancient body of applied knowledge for sustaining communities and ensuring survival over time and through generations. The author also challenges readers to initiate new thinking about how to use Indigenous science, community building, and education as a tool and a body of knowledge which may be integrated with appropriate forms of Western science in new and creative ways that serve to sustain and ensure survival rather than perpetuate unexamined Western business paradigms of community development. [From Author]

I came to this project as a settler scholar of Canadian and social justice comics, interested in learning from and about Indigenous comics and graphic novels. As I started to add more Indigenous comics to my Canadian comics undergraduate courses at the University of Winnipeg, I realized that students, teachers, researchers, and comics fans needed a clearer sense of the shape and scope of this field. This annotated bibliography is the result of my desire to learn more about the diversity and depth of Indigenous work in this area. The following introduction reflects what I have learned from the process of compiling these resources and from collaborating with the other members of the project team. Ultimately, this annotated bibliography can only ever offer a selection of works, rather than an exhaustive survey; however, I hope it will open up the field of Indigenous comics and graphic novels to more students, researchers, and comics fans. [From Author]

A variety of different language apps (iTunes and Google Play)

A Resource for Political Science Instructors in Canada. PDF version found at the bottom of the webpage.

In May1895 a provocative article relating to the Indigenous use of Western-style literacy appeared in the pages of the "Kamloops Wawa" , a small monthly newspaper in Chinook Jargon shorthand edited and published by a Catholic priest in the interior of Canada’s Pacific province. The priest, Father Jean-Marie Le Jeune, had learned of a young Salish couple who had been caught composing “sinful” letters to one another. In the priest’s eyes, this was an inappropriate use of literacy. But what bothered him even more was that the chief of the village where the young couple lived seemed to have associated their sin with literacy itself. Rather than punishing the young writers for the lustful content of their letters, as the priest would have preferred, the chief is recorded as having decided that literacy itself shared responsibility for the licentious behavior. According to Le Jeune, upon learning of the salacious letters, “the chief not only became angry with the couple, but also angry with the written word,” and gathered up all of the writings in the village, including back issues of the "Kamloops Wawa", and burned them. [From Author]

As Arthur Ray’s experience and research show, Native rights litigation is a theatre in which identity and affiliation tend to be drawn in stark, often binary, terms: plaintiffs and defendants, Indians and whites, supporters and opponents. The adversarial judicial process itself reinforces and accentuates these distinctions. Experts who testify on behalf of Native communities seldom testify for the Crown, and visa versa. Throughout the litigation process the affiliations and identities of Aboriginal people are generally easy to determine. In most instances, they are the ones sitting across the room from the Crown’s council. Likewise, they are also the ones who tend to be identified as opponents of modernity – as agents of praxis against progress, of stasis against innovation. Occasionally, though, colonialism creates a context within which indigenous interests clash with one another, and within which both sides invoke history to justify innovative means to traditional ends. [From Author]

Part 1: First Promises and Colonial Practices

1 “One School for Every Reserve”: Chief Thunderchild’s Defence of Treaty Rights and Resistance to Separate Schools, 1880–1925 / Sheila Carr-Stewart

2 Placing a School at the Tail of a Plough: The European Roots of Indian Industrial Schools in Canada / Larry Prochner

3 The Heavy Debt of Our Missions: Failed Treaty Promises and Anglican Schools in Blackfoot Territory, 1892–1902 / Sheila Carr-Stewart

Part 2: Racism, Trauma, and Survivance

4 If You Say I Am Indian, What Will You Do? History and Self-Identification at Humanity’s Intersection / Jonathan Anuik

5 Laying the Foundations for Success: Recognizing Manifestations of Racism in First Nations Education / Noella Steinhauer

6 Iskotew and Crow: (Re)igniting Narratives of Indigenous Survivance and Honouring Trauma Wisdom in the Classroom / Karlee D. Fellner

Part 3: Truth, Reconciliation, and Decolonization

7 Curriculum after the Truth and Reconciliation Commission: A Conversation between Two Educators on the Future of Indigenous Education / Harry Lafond and Darryl Hunter

8 Indigenous and Western Worldviews: Fostering Ethical Space in the Classroom / Jane P. Preston

9 Supporting Equitable Learning Outcomes for Indigenous Students: Lessons from Saskatchewan / Michael Cottrell and Rosalind Hardie

10 Hybrid Encounters: First Peoples Principles of Learning and Teachers’ Constructions of Indigenous Education and Educators / Brooke Madden

11 The Alberta Métis Education Council: Realizing Self-Determination in Education / Yvonne Poitras Pratt and Solange Lalonde [Table of Contents]

Scientific research occurs within a set of socio-political conditions, and in Canada research involving Indigenous communities has a historical association with colonialism. Consequently, Indigenous peoples have been justifiably sceptical and reluctant to become the subjects of academic research. Community-Based Participatory Research (CBPR) is an attempt to develop culturally relevant research models that address issues of injustice, inequality, and exploitation. The work reported here evaluates the use of Photovoice, a CBPR method that uses participant-employed photography and dialogue to create social change, which was employed in a research partnership with a First Nation in Western Canada. Content analysis of semi-structured interviews (n = 45) evaluated participants' perspectives of the Photovoice process as part of a larger study on health and environment issues. The analysis revealed that Photovoice effectively balanced power, created a sense of ownership, fostered trust, built capacity, and responded to cultural preferences. The authors discuss the necessity of modifying Photovoice, by building in an iterative process, as being key to the methodological success of the project. [From Author]

Chapters cover the history of research methods, ethical conduct, colonial and postcolonial epistemologies, relational epistemologies, emergent and indigenous methodologies, Afrocentric research, feminist research, narrative frameworks, interviewing, and participatory methods. New to the second edition are three new chapters covering evaluation, mixed methods, and mixed methods evaluation. These chapters focusing on decolonizing, indigenizing, and integrating these methods and applications to enhance participation of indigenous peoples as knowers and foster collaborative relationships. [From Publisher]

A growing number of geographers seek to communicate their research to audiences beyond the academy. Community-based and participatory action research models have been developed, in part, with this goal in mind. Yet despite many promising developments in the way research is conducted and disseminated, researchers continue to seek methods to better reflect the “culture and context” of the communities with whom they work. During my doctoral research on homelessness in the Northwest Territories, I encountered a significant disconnect between the emotive, personal narratives of homelessness that I was collecting and more conventional approaches to research dissemination. In search of a method of dissemination to engage more meaningfully with research collaborators as well as the broader public, I turned to my creative writing work. In this article, I draw from “The komatik lesson” to discuss my first effort at research storytelling. I suggest that research storytelling is particularly well suited to community-based participatory research, as we explore methods to present findings in ways that are more culturally appropriate to the communities in which the research takes place. This is especially so in collaborative research with Indigenous communities, where storytelling and knowledge sharing are often one and the same. However, I also discuss the ways in which combining my creative writing interests with my doctoral research has been an uneasy fit, forcing me to question how to tell a good story while giving due diligence to the role that academic research has played in its development. Drawing on the outcomes and challenges I encountered, I offer an understanding of what research storytelling is, and how it might be used to advance community-based participatory research with Indigenous communities. [From Author]

Learning About Walking in Beauty: Placing Aboriginal Perspectives in Canadian Classrooms comes from the Coalition for the Advancement of Aboriginal Studies (CAAS) with funding support from the Canadian Race Relations Foundation (CRRF). Walking in Beauty is a term that speaks of conducting oneself in harmony with all of the living world, and is respectfully borrowed from the Navajo People.

In 2000-2001, the CAAS conducted a national Student Awareness Survey, measuring awareness, attitudes and knowledge of facts about Aboriginal Peoples' histories, cultures, worldviews and current concerns. Five hundred and nineteen young adults (460 Canadian, 35 Aboriginal and 24 Newcomer students in first year university and college courses across Canada) responded to this 12-page survey. The survey questionnaire was developed and administered by Aboriginal and Canadian educators, scholars, traditional Elders and advocates within the 300-member CAAS network.

The Learning About Walking in Beauty report includes the findings from this survey, together with pedagogical, social and historical analyses. The report offers a pedagogical framework and proposals for learning about "walking in beauty" together. [From Website]

Aboriginal peoples historically know the social sciences as a form of violence, part of the naming and claiming of Aboriginal peoples, their lands and histories for the colonizers. From the 1800s to 1958, tens of thousands of Aboriginal individuals were taken from their homes and families and exhibited, while craniometry was used to ‘scientifically’ prove the inferiority of Aboriginal peoples, so justifying genocide and forcible assimilation. Today, Aboriginal knowledge is tolerated at the university insofar as it conforms to colonial standards of science and increasingly, insofar as it can demonstrate its profitability. Against such colonial science, however, Aboriginal peoples are undertaking research on their own terms and for their own communities, drawing on Aboriginal ontologies and epistemologies. Distinct relations to the natural world and ancestors, and responsibilities to future generations shape Aboriginal research as unique practices that have as their ultimate aim the explicitly political goals of decolonization and liberation. [From Author]

This narrative begins in 1950, a conversation between Sam Jim, an Indigenous Elder in British Columbia (BC), and a university professor researching Sam’s community. Sam troubles the privileging of Western thinking, knowledge, values, and practices. The story fast-forwards to a contemporary research partnership between an Indigenous researcher, the same BC Indigenous community and an Indigenous community in Peru. Each community faces different struggles in protecting their lands from resource extraction and in regenerating traditional ecological knowledges for future generations. They meet these challenges by reviving their traditional knowledges and practices, including human and more-than-human interrelationships and interdependencies. The communities have different cosmologies, histories, geographies, languages, economies, and socio-political contexts. This requires research methodologies and methods that acknowledge the challenges and opportunities of working across different contexts toward more complex, culturally inclusive possibilities for living together on a shared planet. [From Author]

UFV’s College of Arts held its third annual Student Leadership Symposium: Mobilizing Hope virtual event on January 5, 2021 from 9-4 pm. The event included a "Building Hope Through Radical Truths" lunch panel with UFV’s Race and Antiracism Network (RAN). This session was facilitated by RAN co-chair Sharanjit (Sharn) Kaur Sandhra and RAN member Brett Pardy, and included six student panelists: Aleeta Victoria-Eve Sepass, Harlajvanti Sidhu, Sarah Shirin, Shannon Pahladsingh, and Tanveer Saroya. [From YouTube]

An exploration of Indigenous Art of the Pacific Northwest.

Describes Inuit art from Prehistory to Modern. Click on "view in Zotero" to find document.

Performance embodies knowledge transfer, cultural expression, and intercultural influence. It is a method through which Indigenous people express their relations to land and continuously establish their persistent political authority. But performance is also key to the misrepresentation of Indigenous peoples in settler colonial societies. Against the Current and Into the Light challenges dominant historical narratives of the land now known as Stanley Park, exploring performances in this space from the late nineteenth century to the present. Selena Couture engages with knowledge held in an endangered Indigenous language's place names, methods of orientation in space and time, and conceptions of leadership and respectful visiting. She then critically engages with narratives of Vancouver history created by the city's first archivist, J.S. Matthews, through his interest in Lord Stanley's visit to the park in 1889. Matthews organized several public commemorative performances on this land from the 1940s to 1960, resulting in the iconic yet misleading statue of Lord Stanley situated at the park's entrance. Couture places Matthews's efforts at commemoration alongside continuous political interventions by Indigenous people and organizations such as the Native Brotherhood of British Columbia, while also responding to contemporary performances by Indigenous women in Vancouver that present alternative views of history. Using the metaphor of eddies of influence - motions that shape and are shaped by obstacles in their temporal and spatial environments - Against the Current and Into the Light reveals how histories of places have been created, and how they might be understood differently in light of Indigenous resurgence and decolonization. [From Publisher]

The book blends discussions of settler colonialism, policing and surveillance, with a detailed exposé of current security practices that targets Indigenous movements. Using the Access to Information Act, the book offers a unique view into the extensive networks of policing and security agencies. While some light has been shed on the surveillance of social movements in Canada, the book shows how policing agencies have been cataloguing Indigenous land defenders and other opponents of extractive capitalism, while also demonstrating how the norms of settler colonialism structure the ways in which police regard Indigenous movements as national security threats. The book examines four prominent case studies: the long-standing conflict involving the Algonquins of Barriere Lake; the struggle against the Northern Gateway Pipeline; the Idle No More movement; and the anti-fracking protests surrounding the Elsipogtog First Nation. Through these case studies, we offer a vivid demonstration of how policing agencies and the criminal justice system are central actors in maintaining settler colonialism. The book raises critical questions regarding the expansion of the security apparatus, the normalization of police surveillance targeting social movements, the relationship between police and energy corporations, and threats to civil liberties and collective action in an era of extractive capitalism and hyper surveillance. [From Publisher]

A “war on terror,” an expanding security state, and a lack of definition of what constitutes terrorist groups or activities has allowed Canadian security agencies to set their sights on a domestic target: Indigenous peoples. So argue Andrew Crosby and Jeffrey Monaghan in their new book, Policing Indigenous Movements, using Access to Information requests to reveal the lengths to which national security and policing agencies — along with their industry, corporate, and public bureaucracy collaborators — are going to surveil Indigenous groups. The authors also expose the low threshold set by these agencies when evaluating Indigenous persons as national security threats: individuals need not engage in any criminal activity, as mere participation in a speaking tour, protest, and even the inquiry into missing and murdered women can be enough for them to be swept up in Canada’s surveillance regime. Crosby and Monaghan call this a “staggering affront to activities protected by the Canadian Charter of Rights and Freedoms.” The following excerpt is taken from one of their case studies, Northern Gateway, a proposal by Enbridge to run two pipelines from the Alberta tar sands across British Columbia and through the territories of many First Nations. [From Website]

In 2015, the Truth and Reconciliation Commission of Canada (TRC) identified that education plays a central role in developing reconciliatory relationships between Aboriginal and non-Aboriginal peoples. However, the current historical thinking approach to history and social studies education imposes a settler grammar over the study of the past in ways that lessen the space available to develop the respect, openness for truth, and relationality needed to develop these ongoing relationships of reconciliation. By deconstructing one piece of work by a leading thinker in historical thinking, Peter Seixas, this article demonstrates the structural limitations of responding to the TRC using the Benchmarks of Historical Thinking. [From Author]

The primary focus of this annotated bibliography is comics by self-identified Indigenous creators and publishers working in Canada and the United States, although where possible we have included Indigenous comics from outside North America. We have attempted to include as many titles as possible until March 2019, but this will always be an incomplete list and we regret any omissions or oversights. We regard this annotated bibliography as a preliminary work and hope it can serve as the basis for more in-depth work in the expanding field of Indigenous comics and graphic novels. [From Author]

Traces the historical dimensions of Native North American drama using a critical perspective.Responding to an increasing need for critical perspectives and methodologies, this collection traces the historical dimensions of Native North American drama through overviews of major developments, individual playwrights'perspectives, and in-depth critical analyses. Bringing together writers and scholars from the United States, Canada, and Europe, Indigenous North American Drama provides the first comprehensive outline of this vibrant genre. It also acknowledges the wide diversity of styles and perspectives that have helped shape contemporary Native North American theater itself. This interdisciplinary introduction offers a basis for new readings of Native American and First Nations literature at large.Birgit Däwes is Professor of American Studies at the Johannes Gutenberg-University of Mainz, Germany. She is the author of Native North American Theater in a Global Age: Sites of Identity Construction and Transdifference and Ground Zero Fiction: History, Memory, and Representation in the American 9/11 Novel. [From Publisher]

Table of Contents:
Indians today, the real and the unreal
Laws and treaties
Disastrous policy of termination
Anthropologists and other friends
Missionaries and the religious vacuum
Government agencies
Indian humor
Red and the black
Problem of Indian leadership
Indians and modern society
Redefinition of Indian affairs

In Life of the Indigenous Mind David Martínez examines the early activism, life, and writings of Vine Deloria Jr. (1933–2005), the most influential indigenous activist and writer of the twentieth century and one of the intellectual architects of the Red Power movement. An experienced activist, administrator, and political analyst, Deloria was motivated to activism and writing by his work as executive director of the National Congress of American Indians, and he came to view discourse on tribal self-determination as the most important objective for making a viable future for tribes. In this work of both intellectual and activist history, Martínez assesses the early life and legacy of Deloria's “Red Power Tetralogy,” his most powerful and polemical works: Custer Died for Your Sins (1969), We Talk, You Listen (1970), God Is Red (1973), and Behind the Trail of Broken Treaties (1974). Deloria's gift for combining sharp political analysis with a cutting sense of humor rattled his adversaries as much as it delighted his growing readership. Life of the Indigenous Mind reveals how Deloria's writings addressed Indians and non-Indians alike. It was in the spirit of protest that Deloria famously and infamously confronted the tenets of Christianity, the policies of the Bureau of Indian Affairs, and the theories of anthropology. The concept of tribal self-determination that he initiated both overturned the presumptions of the dominant society, including various “Indian experts,” and asserted that tribes were entitled to the rights of independent sovereign nations in their relationship with the United States, be it legally, politically, culturally, historically, or religiously. [From Publisher]

I want to read the controversies and scandals surrounding Institutional Review Boards (IRBs) within a critical pedagogical, discourse. Ethics are pedagogies of practice. IRBs are institutional apparatuses that regulate a particular form of ethical conduct, a form that may be no longer workable in a transdisciplinary, global, and postcolonial world. I seek a progressive performative cultural politics that enacts a performance ethics based on feminist, communitarian assumptions. I will attempt to align these assumptions with the call by First and Fourth World scholars for an indigenous research ethic (Smith, 1999; Bishop, 1998; Rains, Archibald, & Deyhle, 2000). This allows me to criticize the dominant biomedical and ethical model that operates in many North American universities today. I conclude with a preliminary outline of an indigenous, feminist, communitarian research ethic. This ethic has two implications. It would replace the current utilitarian ethical model that IRBs utilize. It argues for a two-track, or three-track IRB model within the contemporary university setting. [From Author]

The Handbook of Critical and Indigenous Methodologies is the only handbook to make connections regarding many of the perspectives of the “new” critical theorists and emerging indigenous methodologies.

Built on the foundation of the landmark SAGE Handbook of Qualitative Research, the Handbook of Critical and Indigenous Methodologies extends beyond the investigation of qualitative inquiry itself to explore the indigenous and nonindigenous voices that inform research, policy, politics, and social justice. Editors Norman K. Denzin, Yvonna S. Lincoln, and Linda Tuhiwai Smith explore in depth some of the newer formulations of critical theories and many indigenous perspectives, and seek to make transparent the linkages between the two.[From Publisher]

Inspired by personal experience, Métis author Beatrice Mosionier's novel In Search of April Raintree (1983) was one of the first texts written in Canada to deal with the Indigenous foster child experience. According to the late Métis scholar Jo-Ann Episkenew, In Search of April Raintree publicly acknowledges and validates the experiences of "the many Indigenous children in the care of the settler government's child-welfare system." She adds that "even though she [Mosionier] could have written an autobiographical account of her own experiences as a foster child, Culleton Mosionier made a deliberate choice to write the story of a fictional family, the Raintrees, who, like her own family, were torn apart by Canadian government policies". The novel introduces major human rights issues that subsequent narratives echo: the violent removal of Indigenous children from their parents by the Canadian government to assimilate them by placing them in white middle-class homes, the resulting identity conflicts from which many foster care and transracial adoption survivors suffer, sexual assault on Indigenous women, suicide, and intergenerational trauma as a result of the residential school experience. All of these issues arise out of systemic and institutional colonial violence, as April Raintree and the Sixties Scoop narratives that I will discuss in this essay show. [From Author]

Talanoa has been defined as ‘talking about nothing in particular’, ‘chat’ or ‘gossip’. It is within the cultural milieu of talanoa that knowledge and emotions are shared and new knowledge is generated. Talanoa has recently been taken up by development researchers and others as a culturally appropriate research method in Pacific contexts. However, talanoa is often treated as synonymous with ‘informal open-ended interviews’ and tends to gloss over the deep empathic understanding required in such exchanges. Highlighting the connection between talanoa and empathy is vital in ensuring that development practitioners and researchers are implicitly aware of the political dimensions, cultural appropriacy and socio-ecological impact of their research methods. This connection is also critical in illuminating how talanoa as a method may decolonise research in the Pacific, inform the decolonisation of research in other cultural contexts, and contribute to ethical and empowering development policy and practice. We will argue for the merits of what we refer to here as ‘empathic apprenticeship’: an intentional, embodied, emotional, and intersubjective methodology and process between the researcher and the participant. An empathic apprenticeship has the potential to enhance shared understandings between all human beings and is essential if talanoa is intended as a decolonising research methodology. [From Author]

To explore how the threat of prejudice can interfere with a learner’s ability beliefs, expectancies of success and subjective task value 165 Métis post-secondary students were asked to consider themselves applying for a job with a non-Indigenous employer. Participants were grouped into high and low Métis identifiers and then placed into one of three groups: (1) Employer-prejudiced, (2) Employer non-prejudiced, and (3) Employer’s attitudes about Indigenous peoples unknown. A 2x3 Analysis of Variance (ANOVA) was used to examine the relationship between Métis identity (high/low) and five concepts: (1) expectations about being hired, (2) value placed on being hired, (3) learners’ beliefs about the mock employer’s integrity, (4) the extent to which learner’s held negative over-generalized negative beliefs about non-Indigenous people, and (5) actual task performance. Although there were no interaction effects a number of main effects are reported. While students with a stronger sense of Métis identity reported more overall optimism about being hired that those learners with a weaker sense of Métis identity, they nevertheless reported less motivation to perform an assigned task to the best of their respective abilities. Students in the prejudiced condition reported lower expectations about being hired and less motivation to perform the assigned task to the best of their ability. Students in the prejudiced condition also reported stronger negative generalized beliefs about both the mock employer and non-Indigenous people in general. Although the students in the prejudiced condition reported less motivation to exert high effort on the assigned task, their actual performance on the task was not related to whether or not the hypothetical employer was described as prejudiced, non-prejudiced, or neither about Indigenous peoples. Future studies should explore how one’s sense of Métis identity and other minority group identity can influence reactions to a threatening academic environment and suppress academic motivation. [From Author]

As a collective voice for our communities, we help preserve our cherished languages, arts and cultures – today and for the future. [From Website]

Research with Indigenous populations is not always designed with cultural sensitivity. Few publications evaluate or describe in detail seeking consent for research with Indigenous participants. When potential participants are not engaged in a culturally respectful manner, participation rates and research quality can be adversely affected. It is unethical to proceed with research without truly informed consent. [From Author]

The consent and community engagement process for research with Indigenous communities is rarely evaluated. Research protocols are not always collaborative, inclusive or culturally respectful. If participants do not trust or understand the research, selection bias may occur in recruitment, affecting study results potentially denying participants the opportunity to provide more knowledge and greater understanding about their community. Poorly informed consent can also harm the individual participant and the community as a whole. [From Author]

A list of texts written by Indigenous authors (fiction, biography, poetry, etc.) intended to serve as a resource for teaching at the post-secondary level. [From Website] Not updated since 2020.

Basically, the Community Story Framework is a tool for helping communities to explore what is really happening and what is needed to make life better for everyone. The Community Story Framework has proven to be a very powerful tool for getting community members involved in thinking about and taking action on their own for the improvement of the quality of life for all. [From Author]

There is increasing recognition of Indigenous perspectives from various parts of the world in relation to storytelling, research and its effects on practice. The recent emergence of storytelling or yarning as a research method in Australian Aboriginal and Torres Strait Island studies and other Indigenous peoples of the world is gaining momentum. Narratives, stories, storytelling and yarning are emerging methods in research and has wide ranging potential to shape conventional research discourse making research more meaningful and accessible for researchers. In this paper we argue for the importance of Indigenous research methods and Indigenous method(ology), within collaborative respectful partnerships with non- Indigenous researchers. It is imperative to take these challenging steps together towards better outcomes for Indigenous people and their communities. In the Australian context we as researchers cannot afford to allow the gap between Aboriginal and Torres Strait Islanders and mainstream Australia health outcomes to grow even wider. One such pathway is the inclusion of Aboriginal storytelling or yarning from an Aboriginal and Torres Strait perspective within Indigenous and non-Indigenous research paradigms. Utilising Aboriginal storytelling or yarning will provide deeper understanding; complementing a twoway research paradigm for collaborative research. Furthermore, it has significant social implications for research and clinical practice amongst Indigenous populations; thus complementing the biomedical medical paradigm. [From Author]

Given the extreme variety of research issues under investigation today and the multi-million-dollar industry surrounding research, it becomes extremely important that we ensure that research involving Indigenous peoples is ethically as well as methodologically relevant, according to the needs and desires of Indigenous peoples themselves. This distinctive volume presents Indigenous research as strong and self-determined with theories, ethics and methodologies arising from within unique cultural contexts. Yet the volume makes clear that challenges remain, such as working in mainstream institutions that may not regard the work of Indigenous researchers as legitimate 'science'. In addition, it explores a twenty-first-century challenge for Indigenous people researching with their own people, namely the ethical questions that must be addressed when dealing with Indigenous organisations and tribal corporations that have fought for - and won - power and money. The volume also analyses Indigenous/non-Indigenous research partnerships, outlining how they developed respectful and reciprocal relationships of benefit for all, and argues that these kinds of best practice research guidelines are of value to all research communities. [From Publisher]

This story divides the history of the discipline of International Relations (IR) into phases punctuated by the three ‘Great Debates’.

"What would it be like to live alongside one of the shapers of human events, in their youth, before they transformed history? In Fractured Land, we follow Caleb Behn, a young Dene lawyer who may become one of this generation's great leaders, if he can discover how to reconcile the fractures within himself, his community and the world around him, blending modern tools of the law with ancient wisdom. As 350.org founder, Bill McKibben, puts it, "Anyone who can throw a hatchet and sue you is a force to be reckoned with." Caleb sports a Mohawk and tattoos, hunts moose, and wears a business suit. His father is a devout environmentalist and residential school survivor. His mother is in a senior position in the oil and gas industry. His people, at the epicenter of some of the largest fracking operations on earth, are deeply divided. How does Caleb balance their need for jobs with his sacred duty to defend their territory? He has arrived at a key moment in history, sees the contradictions, and wants to reconcile them. Filmmakers Fiona Rayher and Damien Gillis have been following Caleb for four years, capturing hundreds of hours of footage of his development, through law school, sharing knowledge with other Indigenous peoples, speaking to larger and larger audiences, dealing with deep community divisions, and building a movement." [From Filmaker]

Ever since I received the invitation to write this chapter, I've been thinking (read: obsessing) about methodology, asking everyone I know how they define it and trying to determine whether I do it or not. Ironically, through these discussions, I discovered that the social engagement of ideas is my method. Specifically, I learned that my research is about ideas in motion. That is, ideas as they come alive within and through people(s), communities, events, texts, practices, policies, institutions, artistic expression, ceremonies, and rituals. I engage them “in motion” through a process of active and close observation wherein I live with, try on, and wrestle with ideas in a manner akin to Geertz's (1998) notion of “deep hanging out” but without the distinction between participant/observer. Instead, the gaze is always shifting inward, outward, and throughout the spaces-in-between, with the idea itself holding ground as the independent variable. As I engage this process, I survey viewpoints on the genealogy of ideas, their representation and potential power to speak across boundaries, borders, and margins, and filter the gathered data through an indigenous perspective. When I say “indigenous perspective,” what I mean is my perspective as an indigenous scholar. And when I say “my perspective,” I mean from a consciousness shaped not only by my own experiences but also those of my peoples and ancestors. It is through this process that Red pedagogy—my indigenous methodology—emerged. [From Author]

As a way to consider the possibility of decolonizing discourses of diaspora, the central question posed in this paper asks not only where do people of the diaspora come from, but where have they come to? In North America, nations have been superimposed on Indigenous lands and peoples through colonization and domination. Taking this relation seriously in the context of discourses of race, Indigeneity and diaspora within university classrooms interrupts business as usual and promises a richer analysis of one particular similarity amongst diasporic, as well as settler, groups in North America with possible implications beyond this context. In short, the author asks each reader to respond to the question, “Whose traditional land are you on?” as a step in the long process of decolonizing our countries and our lives. While part of the focus for this paper is on theorizing diaspora, there are obvious implications for all people living in a colonized country. Drawing primarily on three pedagogical strategies and events arising from them, the author takes up some of the possibilities for theory-building that they suggest. Reflections on courses taught, student feedback and texts from Toni Morrison’s "Playing in the Dark" to James Clifford’s “Indigenous Articulations” ground the discussion. [From Author]

In this article, I explore the question, “What is the relationship between appropriation of Indigenous thought and what might be called ‘deep learning’ based in years of education in Indigenous contexts.” Beginning with an examination of meanings ascribed to cultural appropriation, I bring texts from Gee on secondary discourses, Foucault on the production of discourse, and Wertsch on the deep structures underpinning discourse into conversation with critical fieldwork experiences extracted from years of research and teaching. Ultimately hopeful, I conclude the article with direction from Indigenous scholars on appropriate cultural protocol in the use of Indigenous knowledges by non‐Aboriginal people in educational contexts. [From Author]

Violence against Indigenous women in Canada is an ongoing crisis, with roots deep in the nation’s colonial history. Despite numerous policies and programs developed to address the issue, Indigenous women continue to be targeted for violence at disproportionate rates. What insights can literature contribute where dominant anti-violence initiatives have failed? Centring the voices of contemporary Indigenous women writers, this book argues for the important role that literature and storytelling can play in response to gendered colonial violence. [From Publisher]

This article presents the initial development of one Indigenous research paradigm. The article begins with an overview of worldviews and Indigenous knowledge before addressing how these perspectives have been blinded by Eurocentric thought and practices. These sections set the background for the focus of the article, namely the development of an Indigenous research paradigm. This paradigm is based upon the framework shared by Wilson (2001), who suggested that a research paradigm consists of an ontology, epistemology, methodology, and axiology. By presenting Indigenous perspectives on each of the framework components, an Indigenous research paradigm that was used for research with Indigenous Elders and Indigenous social workers who are based within Indigenous worldviews and ways of being is presented. [From Author]

"Come along for the ride to Kamloopa, the largest Powwow on the West Coast. This high-energy Indigenous matriarchal story follows two urban Indigenous sisters and a lawless Trickster who face our postcolonial world head-on as they come to terms with what it means to honour who they are and where they come from. But how to go about discovering yourself when Christopher Columbus allegedly already did that? Bear witness to the courage of these women as they turn to their Ancestors for help in reclaiming their power in this ultimate transformation story. In developing matriarchal relationships and shared Indigenous values, Kamloopa explores the fearless love and passion of two Indigenous women reconnecting with their homelands, Ancestors, and stories. Kim Senklip Harvey's play is a boundary-blurring adventure that will remind you to always dance like the Ancestors are watching. Kamloopa: An Indigenous Matriarch Story is the work of Kim Senklip Harvey, a proud Indigenous woman from the Syilx, Tsilhqot'in, Ktunaxa, and Dakelh First Nations, listed for the Gina Wilkinson Prize for her work as an emerging director and widely considered to be one of this land's most original voices among the next generation of Indigenous artists. "Here. Us. We are here. Daughters. Sisters. We are the mountains, the rivers, the sky, the animals, the wind, the breath of our worlds. These are the pathways connecting us to you. We are the Land, our home for you to return to, together." --as spoken by the play's Ancestral Syilx Matriarchs"--[From Publisher]

Kaupapa Māori is thoroughly theorised in academia in Aotearoa and those wishing to use it as their research methodology can find support through the writing of a number of Māori academics. What is not so well articulated, is the experiential voice of those who have used Kaupapa Māori as research methodology. My identity as a Māori woman researching with Māori women became integral to my methodology and approach to the research. The highs and lows of my research experiences with Kaupapa Māori methodology are examined in this article. The discussion contends that Kaupapa Māori research methodology can be a framework, guide and support for research within a Māori context and adds an experiential aspect to understanding the wider field of Indigenous research methodology. My hope is that through my experience with Kaupapa Māori methodology other Māori and Indigenous researchers will be eager to embrace their own research methodologies. [From Author]

The development of Indigenous frameworks for research ethics has been a key component of progressing Indigenous aspirations for research around the world. They have provided a focal point for challenging approaches to research that prioritise non-Indigenous methods and values, and allow non-Indigenous researchers to claim expert status over Indigenous peoples, places and knowledges. The theme of self-determination underpins contemporary approaches to Indigenous development and the repositioning of state-Indigenous nation relationships. This paper describes the background, development, and implementation by Māori communities and researchers of an Indigenous ethical framework in Aotearoa/New Zealand. [From Author]

Decolonization and Indigenous education are at the forefront of Canadian content currently in Academia. Over the last few decades, we have seen some major changes in the way in which we share information. In particular, we have moved into an age of electronically-shared content, and there is an increasing expectation in Canada that this content is both culturally significant and relevant. In this paper, we discuss an ongoing community engagement initiative with First Nations communities in the Western Manitoba region. The initiative involves knowledge-sharing activities that focus on the topic of cybersecurity, and are aimed at a public audience. This initial look into our educational project focuses on the conceptual analysis and planning stage. We are developing a “Cybersecurity 101” mini-curriculum, to be implemented over several one-hour long workshops aimed at diverse groups (these public workshops may include a wide range of participants, from tech-adverse to tech-savvy). Learning assessment tools have been built in to the workshop program. We have created informational and promotional pamphlets, posters, lesson plans, and feedback questionnaires which we believe instill relevance and personal connection to this topic, helping to bridge gaps in accessibility for Indigenous communities while striving to build positive, reciprocal relationships. Our methodology is to approach the subject from a community needs and priorities perspective. Activities are therefore being tailored to fit each community. We hope this will lead to increased awareness and engagement by community members. Two Indigenous student research assistants were hired to assist in this project, which has developed into a blend of community outreach on the topic of security and data protection (most notably with respect to social media and online banking) and a computing education student-led educational research project. [From Author]

This fact sheet provides a brief overview of existing
guidelines for research involving Inuit, and lists several relevant documents for further information. [From Author]

The term research invokes strong reactions among Inuit because researchers have historically been and continue to be the primary beneficiaries of research involving our people, wildlife, and environment. While we recognize the important role research can play in informing actions that create safer, healthier, and more resilient communities, Inuit from across Inuit Nunangat have long insisted that researchers and research institutions respect Inuit self determination in research through partnerships that enhance the efficacy, impact, and usefulness of research. [From Author]

This guide is about research relationships. It looks at ways you and your community can decide how research is done in your area, and how you can be involved. This guide will explain your legal rights when it comes to research, and suggest ways you can work with researchers to make sure your individual rights are protected and that you and your community’s concerns are respected by researchers. The guide will help you to:

Understand what research is.
Understand what your rights are when someone wants to involve you in research.
Learn the rules and ethics researchers should follow.
Get ideas on how you can participate in and influence research.
Work with your community to set up research contracts outlining how research should be done. [From Website]

Story is a practice in Indigenous cultures that sustains communities, validates experiences and epistemologies, expresses experiences of Indigenous peoples, and nurtures relationships and the sharing of knowledge. Storytelling is also a central focus of Indigenous epistemologies, pedagogies, and research approaches. Excerpts from discussions by Métis Elders, whose stories and histories are shared, suggest a complex mindfulness and require “deep respect” in research (Iseke & Brennus, 2011, p. 247). Elders’ stories inform discussions of (a) storytelling types (mythical, personal, and sacred), (b) storytelling as pedagogical tools for learning about life, (c) storytelling as witnessing and remembering, and (d) sharing stories of spirituality as sources of strength. Discussions follow. [From Author]

The indigenous development research agenda is centred on understanding and affecting social change. Kaupapa Māori theory (research theory and methodology that is uniquely Māori) and critical discourse analysis are two theoretical and methodological frameworks that can contribute to this broad agenda. The two frameworks are connected through critical theory, transdisciplinary approaches to research, tino rangatiratanga (chieftainship) and, most significantly, actualizing social change. As a Māori researcher I work alongside Māori communities and the process is non-linear and “messy”, which is the reality of working with communities. Kaupapa Māori theory provides me with the space for Māori-focused research within the academy, and critical discourse analysis is another tool I utilize to further the aspirations of the Māori communities I work alongside. In this paper I draw from an example of my research in Māori fisheries management to argue that critical discourse analysis offers researchers a framework that complements and strengthens the analysis within kaupapa Māori theory and methodology. [From Author]

Despite centuries of contact and conquest, Indigenous communities persist in maintaining their cultures and psychologies. Key to this success in cultural survival is the maintenance of Indigenous languages, which contain distinct worldviews. However, Indigenous languages are at risk, with fewer and fewer fluent Elder speakers. Fortunately, there remain committed groups of community educators who carry out Indigenous language education. Current mainstream teacher education programs do not typically introduce the importance of Indigenous language education to teacher candidates, who are the next generation of K‐12 teachers. We view this as highly problematic, and thus carried out a proof‐of‐concept project in which one U.S. university's American Indian/Alaska Native teacher candidates collaborated with, and learned from, Indigenous language educators during a two‐week‐long summer institute at the university. In our article, we share three main findings, based on qualitative analyses of daily‐written student journals collected during the two‐week pilot project: (a) Indigenous language education supports the social justice vision in the American Psychological Association's Multicultural Guidelines; (b) intergenerational educational opportunities are invaluable for affirming Indigenous psychologies; and (c) Indigenous community language educators do important survivance work. Our findings provide insight into how Indigenous language education is crucial for advancing education that honors Indigenous community psychological well‐being. Highlights: Indigenous language education supports the APA's multicultural guidelines and social justice vision. Intergenerational educational opportunities are invaluable for affirming Indigenous psychologies. Indigenous community language educators do important survivance work. [From Author]

The way that we as researchers view and interpret our social worlds is impacted by where, when, and how we are socially located and in what society. The position from which we see the world around us impacts our research interests, how we approach the research and participants, the questions we ask, and how we interpret the data. In this article, we argue that it is not a straightforward or easy task to conceptualize and practice positionality. We have developed a Social Identity Map that researchers can use to explicitly identify and reflect on their social identity to address the difficulty that many novice critical qualitative researchers experience when trying to conceptualize their social identities and positionality. The Social Identity Map is not meant to be used as a rigid tool but rather as a flexible starting point to guide researchers to reflect and be reflexive about their social location. The map involves three tiers: the identification of social identities (Tier 1), how these positions impact our life (Tier 2), and details that may be tied to the particularities of our social identity (Tier 3). With the use of this map as a guide, we aim for researchers to be able to better identify and understand their social locations and how they may pose challenges and aspects of ease within the qualitative research process. Being explicit about our social identities allows us (as researchers) to produce reflexive research and give our readers the tools to recognize how we produced the data. Being reflexive about our social identities, particularly in comparison to the social position of our participants, helps us better understand the power relations imbued in our research, further providing an opportunity to be reflexive about how to address this in a responsible and respectful way. [From Author]

Museums as colonial institutions are filled with the tensions and contradictions of competing discourses. This makes them complex sites of public pedagogy and informal adult education and learning. But they are also becoming important spaces of counter-narrative, self-representation, and resistance as Indigenous artists and curators intervene, and thus key spaces for settler education and truth telling about colonialism. My study inquires into the pedagogies of Cree artist Kent Monkman’s touring exhibition Shame and Prejudice: A Story of Resilience through the lens of my own unsettling as I engage autoethnographically with the exhibition. I highlight the unsettling pedagogical potentials of Monkman’s exhibition and contend that, as a site of experiential learning that challenges Euro-Western epistemologies and pedagogies with more holistic, relational, storied approaches, the exhibition offers much to unsettle and inform public pedagogy and adult education theory, practice, and research within and beyond museums. [From Author]

Indigenous and sustainability sciences have much to offer one another regarding the identification of techniques and methods for sustaining resilient landscapes. Based upon the literature, and our findings, it is evident that some Indigenous peoples have maintained distinct systematic, localized, and place-based environmental knowledge over extended time periods.Footnote1 These long-resident knowledge systems contain extensive information regarding not only how to maintain but also to steward biodiverse ecosystems. For example, the Nisqually Tribe of western Washington State, USA blends various aspects of ecological science with their Indigenous knowledge to support the restoration and management of the Nisqually river system watershed along with its associated natural resources of biological and cultural significance. We believe these kinds of Indigenous observations and perspectives are critical for establishing or expanding collaborations with sustainability scientists. [From Author]

Achievement gaps between underrepresented minority (URM) students and their white peers in college science, technology, engineering, and mathematics classrooms are persistent across many white-majority institutions of higher education. Attempts to reduce this phenomenon of underperformance through increasing classroom structure via active learning have been partially successful. In this study, we address the hypothesis that the achievement gap between white and URM students in an undergraduate biology course has a psychological and emotional component arising from stereotype threat. Specifically, we introduced a values affirmation exercise that counters stereotype threat by reinforcing a student’s feelings of integrity and self-worth in three iterations of an intensive active-learning college biology course. On average, this exercise reduced the achievement gap between URM and white students who entered the course with the same incoming grade point average. This result suggests that achievement gaps resulting from the underperformance of URM students could be mitigated by providing students with a learning environment that removes psychological and emotional impediments of performance through short psychosocial interventions. [From Author]

Indigenous individuals and communities have experienced historic and ongoing negative interactions with Western health care and biomedical research. To rebuild trust and mitigate power structures between researchers and Indigenous peoples, researchers can adopt Indigenous epistemologies in methodologies, such as nonhierarchical approaches to relationship. This article shares models developed to bridge Indigenous epistemologies with Western qualitative and quantitative research methods and demonstrates how these epistemologies can be used to guide the authors' development of a pilot study on traumatic spinal cord injury. [From Author]

Indigenous peoples throughout the world have sustained their unique world views and associated knowledge systems for millennia. Many core values, beliefs, and practices associated with those world views have an adaptive integrity that is as valid today as in the past. However, traditional educational processes to transmit indigenous beliefs and practices have frequently conflicted with Western formal schooling and its world view. This paper examines the relationship between Native ways of knowing and those associated with Western science and formalized schooling in order to provide a basis for an education system that respects the philosophical and pedagogical foundations of both cultural traditions. Although examples are drawn from the Alaska Native context, they illustrate issues that emerge anywhere that efforts are underway to reconnect education to a sense of place. Elements of indigenous and Western world views are contrasted. Vignettes and examples depict the obstacles to communication between state agency personnel and local elders discussing wildlife and ecology issues; a cross-cultural immersion program for non-Native educators, held at a remote camp with Native elders as instructors; areas of common ground across world views; and indigenous implications for a pedagogy of place. Educational applications of four indigenous views are discussed: long-term perspective, interconnectedness of all things, adaptation to change, and commitment to the commons. [From Author]

Institutional review boards (IRBs) function to regulate research for the protection of human participants. We share lessons learned from the development of an intertribal IRB in the Rocky Mountain/Great Plains Tribal region of the United States.

We describe the process through which a consortium of Tribes collaboratively developed an intertribal board to promote community-level protection and participation in the research process. In addition, we examine the challenges of research regulation from a Tribal perspective and explore the future of Tribally regulated research that honors indigenous knowledge and promotes community accountability and transparency.

We offer recommendations for researchers, funding agencies, and Tribal communities to consider in the review and regulation of research. [From Author]

Battlefields are noisy places. First, there is the slow rumble of logging trucks on busy roads. Then there is the drone of aeroplanes passing overhead. In summer, there are cicadas and birds. In winter, the hiss of wind in the trees. In these fields, the tūpuna lie where they fell in the swamps or in unmarked graves hastily dug by survivors, with the dead piled up around them. I swear I can sometimes hear their voices.[From Author]

In 1992 the First Nations Policing Program (FNPP) was introduced in order for Indigenous peoples in Canada to establish their own self-administered police services. The intent of the FNPP was for Indigenous communities to work toward self-determination and their residents to receive professional and culturally appropriate policing. Like other criminal justice interventions, there was a disconnection between the vision and the actual operation of these agencies, thus over one-third of these fledgling police services disbanded. Even today, many of these First Nations police services are struggling. Police officials report their agencies were intentionally ‘set up to fail’ and this study critiques that proposition. We find these agencies are hamstrung by a lack of funding, suffer from the disadvantage of size, struggle to meet the demands of high crime and community dysfunction, and are delivering a less culturally-appropriate service today than provided when the program was first established years. [From Author]

With its energetic pace and stunning HD landscapes, 8th Fire propels us past prejudice, stereotypes and misunderstandings, to encounters with an impressive new generation of Indigenous people who are reclaiming both their culture and their confidence. We meet the emerging leaders, artists, activists and thinkers. We explore the best ideas for change. Above all, 8th Fire examines the way forward to a second chance to get the relationship right. Comes with accompanying Teacher Resource Guide. [From Website]

American Indian/First Nations/Native people have been historically under-represented in the ranks of college and university graduates in Canada and the United States. From an institutional perspective, the problem has been typically defined in terms of low achievement, high attrition, poor retention, weak persistence, etc., thus placing the onus for adjustment on the student. From the perspective of the Indian student, however, the problem is often cast in more human terms, with an emphasis on the need for a higher educational system that respects them for who they are, that is relevant to their view of the world, that offers reciprocity in their relationships with others, and that helps them exercise responsibility over their own lives. This paper examines the implications of these differences in perspective and identifies ways in which initiatives within and outside of existing institutions are transforming the landscape of higher education for First Nations/American Indian people in both Canada and the United States. [From Author]

Research projects conducted on Indigenous communities have largely been developed within a dominant Western research paradigm that values the researcher as knowledge holder and the community members as passive subjects. The consequences of such research have been marginalizing for Indigenous people globally, leading to calls for the decolonization of research through the development of Indigenous research paradigms. Based on a reflexive analysis of a five‐year partnership focused on developing capacity for tourism development in Lake Helen First Nation (Red Rock Indian Band), we offer a way of understanding the connection between Indigenous research paradigms and the western construct of community‐based participatory research as a philosophical and methodological approach to geography. Our analysis shows that researchers should continue to move away from methods that perpetuate the traditional ways of working ON Indigenous communities to methods that allow us to work WITH and FOR them, based on an ethic that respects and values the community as a full partner in the co‐creation of the research question and process, and shares in the acquisition, analysis, and dissemination of knowledge. Our reflection also shows that when research is conducted on a community, the main beneficiary is the researcher, when conducted with, both parties receive benefit, while research for the community may result in benefits mainly for the community. We further contend that any research conducted within a community, regardless of its purpose and methodology, should follow the general principles of Indigenous paradigms, and respect the community by engaging in active communication with them, seeking their permission not only to conduct and publish the research but also with respect to giving results of the research back in ways that adhere to community protocols and practices. [From Author]

"Indigenous methodologies flow from tribal knowledge, and while they are allied with several Western qualitative approaches, there are key distinctions. In this work, These are the focal considerations of Margaret Kovach's study, which offers guidance to those conducting research in the academy using Indigenous methodologies. Kovach includes topics such as Indigenous epistemologies, decolonizing theory, story as method, situating self and culture, Indigenous methods, protocol, meaning-making, and ethics. In exploring these elements, the book interweaves perspectives from six Indigenous researchers who share their stories, and also includes excerpts from the author's own journey into Indigenous methodologies." [From Publisher]

In reflecting upon two qualitative research projects incorporating an Indigenous methodology, this article focuses on the use of the conversational method as a means for gathering knowledge through story. The article first provides a theoretical discussion which illustrates that for the conversational method to be identified as an Indigenous research method it must flow from an Indigenous paradigm. The article then moves to an exploration of the conversational method in action and offers reflections on the significance of researcher-in-relation and the inter- relationship between this method, ethics and care. [From Author]

Tribal Institutional Review Boards (TIRBs) in the United States assert their rights within sovereign nations by developing ethical research processes that align with tribal values to protect indigenous knowledge systems and their community from cultural appropriation, exploitation, misuse, and harm. We reviewed six TIRB applications and processes to gain a better understanding about their requirements and research ethics. We located 48 activated and deactivated TIRBs in a database, mapped them in relation to tribal reservation lands, and then conducted in-depth content analysis. Our analysis demonstrates the importance of building relationships, becoming fully acquainted with the TIRB’s operating environment before seeking research approval, and issues related to tribal data management practices. [From Author]

Using Indigenous methodologies to guide a doctoral study honouring cultural traditions and protocols was integral in working with the local community. Traditional talking circles were used to create a culturally safe environment for urban Aboriginal women to talk about their health care experiences and recommend strategies for change. The methodological research process was guided and shaped by Elders and community members sharing their knowledge and stories. This fluid non-linearity and unpredictability, common in Indigenous methodologies, challenged the researcher to stay true to the methodology while simultaneously respecting cultural protocols and traditions. The successes and challenges of embracing Indigenous methodologies in the midst of academia without losing sight of respect, commitment and accountability to Indigenous peoples and the institution are offered. [From Author]