Weaving Knowledge Systems Resource Materials

This article is a contribution to the ongoing discussions on who should conduct indigenous research and problematizes the notion of insider/outsider discourse in indigenous research. Drawing on my personal experiences in the form of case studies, I argue that self-locating in indigenous research is complex given that researcher self-positioning is not normally done by the researcher but through a process of negotiation with the participants. I argue that insofar as indigenous peoples, communities and problems are not islands onto themselves, immune to the current global flows, processes and barriers, indigenous research cannot be reserved only for indigenous scholars and peoples. Instead, I propose a reflexive researching model as a research framework which should be incorporated into an indigenous research methodology which both indigenous and allied non-indigenous researchers could draw upon. This demands a reflexive practice that is guided by the philosophical underpinnings of the indigenous research paradigm. [From Author]

Winona is an internationally renowned activist working on issues of sustainable development, renewable energy and food systems. She lives and works on the White Earth reservation in northern Minnesota. As Program Director of Honor the Earth, she works nationally and internationally on the issues of climate change, renewable energy, and environmental justice with Indigenous communities. In her own community, she is the founder of the White Earth Land Recovery Project, where she works to protect Indigenous plants and heritage foods from patenting and genetic engineering. A graduate of Harvard and Antioch Universities, LaDuke has written extensively on Native American and environmental issues. She is the author of five books, including Recovering the Sacred, All our Relations and a novel, Last Standing Woman. [From YouTube]

Based on a review of works by Indigenous educators, this paper suggests a four-domain framework for developing course outcome statements that will serve all students, with a focus on better supporting the educational empowerment of Indigenous students.
The framework expands the three domains of learning, pioneered by Bloom to a four-domain construction based on the four quadrants of the Medicine Wheel , a teaching/learning framework that has widespread use in the Indigenous communities of North America (Native American, First Nation, Metis, Inuit, etc.). This paper expands on the cognitive (mental), psychomotor (physical) and affective (emotional) domains to add the fourth quadrant, spiritual, as being essential for balance in curricular design that supports students in their learning goals. The description of the spiritual quadrant includes a progression of learning outcomes and suggested verbs for developing learning outcome statements. Evaluation and practical implications are also discussed. [From Author]

Increasingly research involving Indigenous people is being undertaken by Indigenous researchers, who bring forward worldviews that shape the approach of the research, the theoretical and conceptual frameworks, and the epistemology, methodology, and ethics. Many times such research bridges Western practices and Indigenous knowledges; however, bringing together these two worldviews can also present challenges. In this paper the author explores the challenges and lessons learned in the practical application of an Indigenous research framework and qualitative inquiry. Two qualitative Indigenous research methods, sharing circles and Anishnaabe symbol-based reflection, will be discussed. [From Author]

Increasing evidence shows that more than a century of assimilative government policies has resulted in personal, familial and community trauma for Aboriginal peoples in Canada. The institutions and systems, such as residential schools, implemented as a result of these policies attempted to eradicate Aboriginal perspectives and values and replace them with ideological systems that continue to undermine life for Aboriginal peoples. Generations of people continue to be affected by the traumas of abuse, state-enforced separation and racist devaluation of culture. This chapter reviews the evolving literature on intergenerational trauma and explores how culturally appropriate therapeutic interventions need to be informed by the history of Aboriginal peoples in Canada. Based on my own experience as a social work practitioner and therapist, the infusion of culturally appropriate healing strategies within therapeutic responses is a viable model for addressing the mental health needs of Aboriginal people. [From Author]

As an Indigenous researcher, I have had many experiences with contemplating and negotiating access among Indigenous populations. Having Indigenous heritage does not provide automatic access to Indigenous people and communities for research. Instead, my role as both insider and outsider complicates the research process. This chapter first offers an historical framework for research issues of access, privacy, and intrusion among Indigenous communities, and then I discuss how Indigenous researchers are redefining the research process and its benefits for their own communities, including how one university academic department in Native American Studies is teaching issues of and methods for Indigenous research. [From Author]

Adoption into an Indigenous society can be thick with obligations and relations if the adoptee understands they are entering into a legal order that organizes and regulates their new kinship relations. Implicit within these kinship orders are limits to what inclusion into an Indigenous society provides. Conversely, adoption can be used as a thin line of extraction, aiming at social capital within Indigenous communities. Adoptions void of an understanding of the legal order they should be accountable to, may be used in a way that circumvents obligations towards Indigenous stories, knowledge systems, and law, and to continue to prop up the modes of extraction of Indigenous cultural knowledge. A turn towards Indigenous laws and legal orders provide an accountability against those who may use adoption into an Indigenous society as a means for extractive, unreciprocated, personal gain. [From Author]

Indigenous methodologies are an alternative way of thinking about research processes. Although these methodologies vary according to the ways in which different Indigenous communities express their own unique knowledge systems, they do have common traits. This article argues that research on Indigenous issues should be carried out in a manner which is respectful and ethically sound from an Indigenous perspective. This naturally challenges Western research paradigms, yet it also affords opportunities to contribute to the body of knowledge about Indigenous peoples. It is further argued that providing a mechanism for Indigenous peoples to participate in and direct these research agendas ensures that their communal needs are met, and that geographers then learn how to build ethical research relationships with them. Indigenous methodologies do not privilege Indigenous researchers because of their Indigeneity, since there are many ‘insider’ views, and these are thus suitable for both Indigenous and non‐Indigenous researchers. However, there is a difference between research done within an Indigenous context using Western methodologies and research done using Indigenous methodologies which integrates Indigenous voices. This paper will discuss those differences while presenting a historical context of research on Indigenous peoples, providing further insights into what Indigenous methodologies entail, and proposing ways in which the academy can create space for this discourse. [From Author]

A collection of GIS data and online maps for research in Indigenous Studies. All are free. [From Website]

Part 1 of 3 of the video series for the research project, "Challenging Racist 'British Columbia': 150 Years and Counting". This Spring, the 150YC project will also release accompanying video content and an enhanced, interactive digital edition with direct links to primary sources, community-based resources, learning activities, and more. [From Website]

"This critical edition delivers a unique and comprehensive collection of the works of Ktunaxa-Secwepemc writer and educator Vera Manuel, daughter of prominent Indigenous leaders Marceline Paul and George Manuel. A vibrant force in the burgeoning Indigenous theatre scene, Vera was at the forefront of residential school writing and did groundbreaking work as a dramatherapist and healer. Long before mainstream Canada understood and discussed the impact and devastating legacy of Canada's Indian residential schools, Vera Manuel wrote about it as part of her personal and community healing. She became a grassroots leader addressing the need to bring to light the stories of survivors, their journeys of healing, and the therapeutic value of writing and performing arts. A collaboration by four Indigenous writers and scholars steeped in values of Indigenous ethics and editing practices, the volume features Manuel's most famous play, "Strength of Indian Women"--First performed in 1992 and still one of the most important literary works to deal with the trauma of residential schools-along with an assemblage of plays, written between the late 1980s until Manuel's untimely passing in 2010, that were performed but never before published. The volume also includes three previously unpublished short stories written in 1988, poetry written over three decades in a variety of venues, and a 1987 college essay that draws on family and community interviews on theeffects of residential schools." [From Publisher]

This study does not intend to shed light on the systemic problems that occurred in Indian Residential Schools nor on what the police could have done with regards to
the various forms of abuse suffered in the system. The focus, rather, is to explain how police officers were linked with the school system and what actions the police took, if any, if they were aware of abuse. For the study and this report, the word “abuse” refers to improper physical or sexual behavior and actions that contributed to the loss of cultural roots. [From Website]

In this article, we discuss Indigenous epistemology that ensures research is inclusive of Māori cultural values, such as collectivity and storytelling. We explain an adapted photovoice methodology used in research investigating Māori (the Indigenous peoples of Aotearoa/New Zealand) patient's perspectives on rongoā Māori (traditional Māori healing) and primary health care. Traditional photovoice theoretical frameworks and methodology were modified to allow Māori participants to document and communicate their experiences of health and the health services they utilised. Moreover, we describe the necessity for cultural adaptation of the theoretical framework and methodology of photovoice to highlight culturally appropriate research practice for Māori. [From Author]

Indigenous communities in Canada face significant challenges with intergenerational trauma, which manifests in substance use disorders. There is consensus that connecting treatment approaches to culture, land, community, and spiritual practices is a pathway to healing trauma and substance use disorders for Indigenous peoples. Indigenous residential addiction treatment programs have been established as the primary intervention to provide healing for Indigenous peoples with substance use disorders and intergenerational trauma. However, there is limited evidence demonstrating the effectiveness of these programs. In collaboration with the Benbowopka Treatment Centre, this paper describes a study protocol which aims to evaluate the effectiveness of blending Indigenous Healing Practices and Seeking Safety for the treatment of Indigenous patients with intergenerational trauma and substance use disorders. [From Author]

Arts of Engagement focuses on the role that music, film, visual art, and Indigenous cultural practices play in and beyond Canada's Truth and Reconciliation Commission on Indian Residential Schools. Contributors here examine the impact of aesthetic and sensory experience in residential school history, at TRC national and community events, and in artwork and exhibitions not affiliated with the TRC. Using the framework of “aesthetic action,” the essays expand the frame of aesthetics to include visual, aural, and kinetic sensory experience, and question the ways in which key components of reconciliation such as apology and witnessing have social and political effects for residential school survivors, intergenerational survivors, and settler publics. This volume makes an important contribution to the discourse on reconciliation in Canada by examining how aesthetic and sensory interventions offer alternative forms of political action and healing. These forms of aesthetic action encompass both sensory appeals to empathize and invitations to join together in alliance and new relationships as well as refusals to follow the normative scripts of reconciliation. Such refusals are important in their assertion of new terms for conciliation, terms that resist the imperatives of reconciliation as a form of resolution. This collection charts new ground by detailing the aesthetic grammars of reconciliation and conciliation. The authors document the efficacies of the TRC for the various Indigenous and settler publics it has addressed, and consider the future aesthetic actions that must be taken in order to move beyond what many have identified as the TRC's political limitations. [From Publisher]

The goal of Read, Listen, Tell is not only to share with readers an incredibly diverse collection of Indigenous stories, but also to transform methods of reading by bringing into the forefront practices in interpreting texts that are grounded in Indigenous knowledge and scholarship. Each of the chapters offers particular strategies for reading the stories in multiple ways, encouraging readers to expand the scope of the "short story" by including a broad range of story forms. The chapters consist of five to seven stories, accompanied by a critical essay that helps contextualize some of the questions and issues the stories raise. [From Publisher]

Decolonizing Pedagogies Teacher Reference Booklet presents: an overview of what “decolonizing pedagogies” means; how and why educational scholars and Indigenous educators suggest they be used to support learning in Aboriginal and non-Aboriginal education environments; examples of decolonizing pedagogies (especially in history education); and, some of the opportunities and challenges identified by educators and scholars in implementing decolonizing pedagogies. [From Author]

"Scholars understand what Indigenous research is, but how we practice Indigenous research ethically and respectfully in Canada is under exploration. This ground-breaking edited collection provides readers with concrete and in-depth examples of how to overcome the challenges of Indigenous research with respect to Indigenous worldviews, epistemologies, and ontology. In collaboration with their communities, and with guidance from Elders and other traditional knowledge keepers, each contributor links their personal narrative of Indigenous research to current discussions and debates. Accessible in nature, this interdisciplinary research tool is an essential read for all students and scholars in Indigenous Studies, as well as in the education, anthropology, sociology, and history research methodology classroom." [From Publisher]

This chapter focuses on one particular Indigenous community, the Stolo Coast Salish of the lower Fraser River watershed in western Canada. Indigenous people together with allied scholars have in recent decades produced remarkable collaborations aimed at alerting settler society to the significance of Indigenous peoples’ historical presence and ongoing special relationships with the lands and waters of their ancestors. Indigenous people have profoundly local, deeply historical ways of remembering, interpreting, and understanding the creation of the places they call home. In Indigenous societies, time sometimes bends spaces in ways that settlers struggle to perceive, let alone appreciate. Settler colonialism has the power to eclipse Indigenous memoryscapes by challenging and contesting Stolo ways of knowing as well as by alienating lands from Stolo people through the seemingly never-ending expansion of simple title holdings and government regulation. [From Publisher]

Charles R. Menzies explores the history of an ancient Tsimshian community, focusing on the people and their enduring place in the modern world. The Gitxaala Nation has called the rugged north coast of British Columbia home for millennia, proudly maintaining its territory and traditional way of life. People of the Saltwater first outlines the social and political relations that constitute Gitxaala society. Although these traditionalist relations have undergone change, they have endured through colonialism and the emergence of the industrial capitalist economy. It is of fundamental importance to this society to link its past to its present in all spheres of life, from its understanding of its hereditary leaders to the continuance of its ancient ceremonies. Menzies then turns to a discussion of an economy based on natural-resource extraction by examining fisheries and their central importance to the Gitxaalas' cultural roots. Not only do these fisheries support the Gitxaala Nation economically, they also serve as a source of distinct cultural identity. Menzies's firsthand account describes the group's place within cultural anthropology and the importance of its lifeways, traditions, and histories in nontraditional society today. [From Publisher]

The relationship between Indigenous peoples and the academics who study us is fraught with the memories of Western colonialism and its attendant history of disruption and appropriation. Perhaps if it was only a memory we could creatively reinvent the past and get on with it. But it is our present too. As I write this, a large multinational corporation is planning to run crude oil tankers through the culturally and ecologically important waters of my home community on Canada’s northwest coast. Another company wants to place a large ship loading facility over a place of cultural significance. Yet another company wants to plant several hundred gigantic wind turbines over the top of a culturally significant resource harvesting area and watershed. Government agencies continue to act as facilitators of these projects, and social science continues to be applied to justify the displacement of indigenous peoples from meaningful decision-making processes and ultimately to marginalize us further from our homes. [From Author]

This paper explores the question "why does abalone appear absent from mainstream archaeological findings?" This question is approached from within an explicitly Indigenous framework wherein tools of mainstream disciplines, such as archaeology, are appropriated within the Indigenous framework (rahter than the otherway around). Drawing upon material evidence of abalone shells found in context in an ancient Gitxaała village the author documents a lacunae within mainstream archaeological thought. This paper also highlights the relevance of Indigenous research frameworks toward decolonizing mainstream social science. [From Author]

A new generation of indigenous researchers is taking its place in the world of social research in increasing numbers. These scholars provide new insights into communities under the research gaze and offer new ways of knowing to traditional scholarly models. They also move the research community toward more sensitive and collaborative practices. But it comes at a cost. Many in this generation have met with resistance or indifference in their journeys through the academic system and in the halls of power. They also often face ethical quandaries or even strong opposition from their own communities. The life stories in this book present the journeys of over 30 indigenous researchers from six continents and many different disciplines. They show, in their own words, the challenges, paradoxes, and oppression they have faced, their strategies for overcoming them, and how their work has produced more meaningful research and a more just society. [From Publisher]

"Exploring intergenerational trauma in Indigenous communities--and strategies for healing--with provocative prose and an empathetic approach Indigenous peoples have shockingly higher rates of addiction, depression, diabetes, and other chronic health conditions than other North Americans. According to the Aboriginal Healing Foundation, these are a result of intergenerational trauma: the unresolved terror, anger, fear, and grief created in Indigenous communities by the painful experiences of colonialism, passed down from generation to generation. How are we to turn this desperate tide? With passionate argumentation and chillingly clear prose, author and educator Suzanne Methot uses her own and others' stories to trace the roots of colonial trauma and the mechanisms by which trauma has become intergenerational, and she explores the Indigenous ways of knowing that can lead us toward change." [From Publisher]

Indigenous students remain one of the least represented populations in higher education. They continue to account for only one percent of the total post-secondary student population, and this lack of representation is felt in multiple ways beyond enrollment. Less research money is spent studying Indigenous students, and their interests are often left out of projects that otherwise purport to address diversity in higher education. Recently, Native scholars have started to reclaim research through the development of their own research methodologies and paradigms that are based in tribal knowledge systems and values, and that allow inherent Indigenous knowledge and lived experiences to strengthen the research. Reclaiming Indigenous Research in Higher Education highlights the current scholarship emerging from these scholars of higher education. From understanding how Native American students make their way through school, to tracking tribal college and university transfer students, this book allows Native scholars to take center stage, and shines the light squarely on those least represented among us. [From Publisher]

The Inuit Bachelor of Education (IBED) and the associated Inuktitut language training, developed by the Nunatsiavut Government, has been an opportunity to explore the relationships between cultural identity and learning an Indigenous heritage language as a second language. Language holds the collective knowledge of a group and cultural identity is one’s own perception of connection to the group. A group of preservice teachers are being interviewed twice a year for three years. This study uses narrative methods to give voice to the pre-service teachers’ experiences through their personal stories of learning Inuktitut. The narratives thus far reflect how language learning may contribute to an increased awareness of, and connection to, one’s Indigenous group. The strengthening of cultural identity can enhance wellbeing, which has implications for the learning of these pre-service teachers and the impact on their future students. This is a preliminary report from the on-going research. [From Author]

This article explores the many ways Cree artist Kent Monkman uses irony, parody, and camp humor to subvert mythologized visions of the American West that excluded Native Americans or treated them as a dying people, frozen in time. Monkman thrusts himself into large-scale western landscapes in the form of a transgender, camp alter ego named "Miss Chief" who disrupts multiple romanticized views of the American landscape. In true trickster fashion, Miss Chief at once shapes and disrupts history, serving as a corrective to a settler narrative that imagined a future without a Native presence. [From Author]

Examining the use of new media in works by Ruben Komangapik, Kent Monkman and the Wikiup Indigenous Knowledge Network reveals the diverse ways in which technologies are used to disrupt linear time and Western visions of history. New media works challenge those misleading stories that have been told about Canada's indigenous peoples and assert indigenous presence in both the digital and physical landscape. These artists employ QR codes, video and augmented reality to push artistic boundaries and create representations of the past and present. [From Author]

The BC Provincial Court is proud of the work its Indigenous Courts do. Developed in consultation with local First Nations, the community at large, the Legal Aid BC, Crown counsel, defence lawyers, Community Corrections, police, and groups like the Native Courtworker and Counselling Association of BC, each one is uniquely designed to meet the needs of the communities it serves. [From Website]

A multimedia collection of the way First Nations are represented in the Canada's media. Last updated in 2019.

Indigenous research methodologies prioritize community voices, perspectives, and stories. In Australia, yarning has emerged as a promising Indigenous oral history research methodology. Taking many forms for different purposes, common features of yarning include un-structured or semi-structured research interviews and discussion, flexible time schedules and Indigenous facilitation. Yarning is valued as a culturally appropriate and safe research conversational methodology that has the potential to yield findings and conclusions that are not always possible via traditional archive-based research. In this paper, we introduce a case study of yarning used specifically in a sport history research project in Australia. The focus is on a group of teenage girls from the Cherbourg Aboriginal Settlement in Queensland who competed in marching in the 1950s and 1960s and offer a rare example of female Indigenous participation in organized sport during the oppressive ‘protection era’. Urged to ‘tell our story’ by surviving marchers, who are now community elders, we approached this research methodologically in two ways: archival-based research and yarning. The results from these two approaches were vastly different, and highlight the value of this oral history methodology in producing rich insight and counter-narratives to those available from traditional empirical sources. [From Author]

This booklet is an introduction to the linguistic study of the Indigenous languages spoken in Canada. The following topics are covered:
approaching the study of Indigenous languages from an informed and respectful perspective.
the geographical distribution of Indigenous languages in Canada. some notable structural properties of Indigenous languages.
the writing systems used for Indigenous languages. the effects of contact between Indigenous and non-Indigenous languages.
the current vitality of Indigenous languages in Canada. [From Website]

In this time of reconciliation, Indigenous researchers-in-relation are sharing research paradigms and approaches that align with Indigenous worldviews. This article shares an interpretation of the Mi’kmaw concept of Two-Eyed Seeing as the synthesis of Indigenous methodology and participatory action research situated within an Indigenous paradigm of relevant, reciprocal, respectful, and responsible research. Two-Eyed Seeing is discussed as a guiding approach for researchers offering Indigenous voices and ways of knowing as a means to shift existing qualitative research paradigms. The author offers practical considerations for conducting research with Indigenous peoples in a “good and authentic way.” Through the co-creation of knowledge with Indigenous communities, a collective story was produced as a wellness teaching tool to foster the transfer of knowledge in a meaningful way. [From Author]

The relationship between the First Peoples of Canada and researchers is changing as processes of self-determination and reconciliation are increasingly implemented. We used storytelling and ceremony to describe a historic event, the Indigenous Women’s Data Transfer Ceremony, where quantitative data of 318 Indigenous women living with HIV were transferred to Indigenous academic and community leaders. Relationship building, working together with a common vision, the Ceremony, and the subsequent activities were summarized as a journey of two boats. The Truth and Reconciliation Commission of Canada's Calls to Action and Indigenous ethical principles were central to the process. The article ends with team members’ reflections and the importance of shifting power to Indigenous Peoples in regard to data collection, their stories, and the resulting policies. [From Author]

In this conversation Aaron and Kieth discuss colonization, Indian Residential Schools and religious beliefs impact on Indigenous people in Canada.

Professor Carlson’s scholarship is designed and conducted in partnership with communities and aspires to answer questions that are of relevance to those communities. His interests include: Indigenous history, Indigenous historical consciousness, and the history of settler colonialism — especially in western Canada and north western USA. The approach he takes is to invert the classic scholarly gaze and to forefront the perspective of Indigenous partners. “So what intrigues me most is not the history of Indigenous people in Canadian or American history, but the history of Canadian and American society within Indigenous histories,” offers Carlson. His focus is on the history of the Coast Salish of British Columbia and Washington and has worked extensively with Hukbalahap veterans in the Philippines. [From YouTube]

The historical and ongoing struggles for Indigenous communities in settler-designed school systems across what is now named the United States call for radical educational reform that includes a decolonized curriculum model for Indigenous children. These efforts must first acknowledge that Indigenous education existed prior to European contact and that settler-designed schools were and are detrimental to the well-being of Indigenous children and communities. Radical reform efforts must also recognize the continued systemic racism ingrained in school structures that privilege the dominant, whitestream communities and disadvantage communities of color, including Indigenous communities. [From Author]

The term Kaupapa Maori captures Maori desires to affirm Maori cultural philosophies and practices. In short Kaupapa Maori is about being "fully" Maori. These desires have only rarely been recognized by the mainstream education system that has at various times sought to "civilize," "assimilate," and "integrate" Maori. The struggle by Maori for control over how Maori children and young people are educated has led to the establishment of Kaupapa Maori education initiatives across all educational levels. These initiatives are exemplary in that they reflect Maori aspirations and continue to produce bicultural, bilingual, confident, and well-educated Maori. This article outlines the key elements underpinning these initiatives largely through an exploration of the writings that have emerged from Maori education staff and students at the University of Auckland. A self-determination, anti-colonial education agenda emerges that is firmly based in Maori language and cultural ways of being. [From Author]

The project involves travel to Indigenous rural communities to facilitate discussions surrounding online privacy, through broad-interest workshops that fit the needs of the communities (e.g. workshops at schools aimed at young children or youth, or workshops aimed at whole communities, including parents, community leaders, etc). The workshops will explore everyday issues surrounding cybersecurity. [From Website]

Is there a (North-)West Coast Shakespeare? Issue 2 ponders this question with reviews of plays primarily staged in Vancouver, Seattle, and the Fraser Valley – lands known variously as the Pacific Northwest, southwestern British Columbia, and the traditional territory of the Coast Salish peoples. [From Author]

"In 1973, the Supreme Court's historic Calder decision on the Nisga'a community's title suit in British Columbia launched the Native rights litigation era in Canada. Legal claims have raised questions with significant historical implications, such as, "What treaty rights have survived in various parts of Canada? What is the scope of Aboriginal title? Who are the Métis, where do they live, and what is the nature of their culture and their rights?" [From Publisher]

Established in 2006 by Dr. Debbie Reese of Nambé Pueblo, American Indians in Children's Literature (AICL) provides critical analysis of Indigenous peoples in children's and young adult books. Dr. Jean Mendoza joined AICL as a co-editor in 2016. [From Website]

Place‐based education has the capacity to extend the learning community beyond the parameters of the university and to bring Indigenous and non‐Indigenous, domestic, and international students into the public space and onto the local landscape. By intentionally using place‐based and intercultural pedagogy, this paper draws on student reflections to investigate how intercultural learning occurred through a place‐based assignment. [From Author]

At age 30, John Reilly was the youngest Provincial Court Judge ever appointed in Alberta. He presided over courts in Canmore, Banff, and Cochrane, and it was in Cochrane that he had his eyes opened to the inequities faced by aboriginal people in our justice system.

Last year, he wrote Bad Medicine: A Judge's Struggle for Justice in a First Nations Community, which chronicles the change in his worldview that came from trying to understand the aboriginal people. In this moving talk, he shares stories of how he came to have a deeper understanding of what real justice is beyond simple punishment and deterrence. [From YouTube]

Dancing with a Ghost is Ross’s attempt to give some definition to the cultural gap that bedevils the relationships and distorts the communications between Native peoples and the dominant white Canadian society—and to encourage others to begin their own respectful cross-cultural explorations. As Ross discovered, traditional perspectives have a great deal to offer modern-day Canada, not only in the context of justice but also in terms of the broader concepts of peaceful social organization and personal fulfilment. [From Publisher]

Fragments of culture often become commodities when the tourism and heritage business showcases local artistic and cultural practice. And frequently, this industry is developed without the consent of those whose culture is being commercialized. What does this say about appropriation, social responsibility, and intercultural relationships? And what happens when local communities become more involved in this cultural marketplace?

Based on eighteen months of ethnographic fieldwork, Incorporating Culture examines how Northwest Coast Indigenous artists and entrepreneurs are cultivating more equitable relationships with the companies that reproduce their designs on everyday objects. Focusing on the vibrant Indigenous art industry in Vancouver, Solen Roth details how artists are slowly but surely modifying an essentially capitalist market to reflect Indigenous models of property, relationships, and economics. [From Publisher]

This series and content was developed to support educators with these questions:

How do we respectfully bring Indigenous arts into our teaching practice when we are unable to invite an Indigenous artist to lead our learning?​
How can we, as non-Indigenous educators or Indigenous educators from different Nations from the art we are sharing, support students to engage in non-appropriative Indigenous arts practices?​
How can we, as educators, support Indigenous resurgence through Indigenous arts education?
[From Website]

Social scientists are increasingly attentive to the practical importance of research ethics and professional codes of conduct when undertaking studies with human participants, especially around sensitive topics. In New Zealand, the social and cultural context of research praxis is also shaped by institutional principles that ensure research participants feel safe, respected, and heard when participating in research, and that the knowledge outcomes of the research process will be disseminated and shared with relevant cultural groups. In this article, we present four case studies based on projects that discuss researcher positionality in relation to the ethical and emotional work involved in undertaking research on sensitive topics with individuals from vulnerable and marginal groups. In doing so, we foreground the importance of articulating and managing emotion in research on sensitive topics, and suggest measures to ensure the well-being of researchers engaged in studies of this kind. [From Author]

Of the 94 Calls to Action within the Truth and Reconciliation Commission of Canada’s (TRC) Final Report, almost one-fifth focused on matters of education. This represents a strong belief that formal teaching and learning can positively impact the relationship between Indigenous and non-Indigenous people in Canada. However, there is no established framework for such education. Reflecting on the report and drawing on critical pedagogy scholarship, I work towards a better understanding of the necessary pedagogy required for education for reconciliation. Recognizing the ways in which the work of “reconciliation” is situated in particular cultural, historical, and social realities, I outline an approach to education for reconciliation that is attentive to the Canadian context. Drawing on both critical pedagogy and Indigenous knowledges, this framework attempts to honour the TRC Final Report, offering an approach that is both pointedly critical and deeply relational. [From Author]

Aboriginal Peoples are facing a number of serious and complex environmental issues within their territories. Post-secondary environmental education programs in Canada have been slow to adopt curriculum and develop programs to meet the needs of Aboriginal students and their communities. This manuscript outlines necessary components of successful Indigenous environmental education programs at the postsecondary level based on the author’s participation in three such programs as a program developer/director, curriculum developer and instructor, the current literature and in addition to her experiences as an Anishinaabe student studying western science.[From Author]

Gladys Radek, a survivor of sexual violence whose niece disappeared along Canada’s Highway of Tears, who became a family advocate for the National Inquiry into Missing and Murdered Indigenous Women and Girls. [From Author]

Research with Indigenous peoples is fraught with complexity and misunderstandings. The complexity of negotiating historical and current issues as well as the misunderstandings about what the issues really mean for individuals and communities can cause non-Indigenous researchers to shy away from working with Indigenous groups. In conducting research for my doctoral dissertation, I was a novice researcher faced with negotiating two very different sets of social contracts: the Western Canadian university’s and my Indigenous participants’. Through narrative inquiry of my experience, this article explores issues of ethics, institutional expectations, and community relationships. Guided by Kirkness and Barnhardt’s “Four R’s” framework of respect, relevance, reciprocity, and responsibility, I aimed to meet the needs of both the groups, but it was not without challenges. What do you do when needs collide? This article shares my process of negotiating the research, the decisions made, and how I came to understand my role in the process as a Settler Ally. It closes with some implications for other researchers who are considering their own roles as Settler Allies. [From Author]

To state that the Canadian criminal justice system has historically failed to provide adequate measures of justice for Indigenous peoples would be both an understatement and a mischaracterization. Canadian institutions of justice have not merely failed Indigenous peoples but were not designed to protect Indigenous interests to begin with. Designed by and for European newcomers who sought to institute their own legal orders, the justice system has functioned as an integral part of the structure of settler colonialism in Canada. As the institutional relationship between Indigenous, federal, and provincial governments has never been reconfigured in such a way that represents a rupture from these origins, it should come as no surprise that the criminal justice system continues to operate in a way that has not significantly departed from its earliest mandate. [From Author]

I am still struggling to eliminate the schooled tension that I acquired in believing that every question has one right answer, so I am always waiting for the thinking to stop, for that one glorious, culminating second when I know the whole answer to one question. I have been relearning that moment will not come, at least not while I am in a thinking mode. I am also realizing that I must have learned to trust other thinkers or, at least, relearned to trust my own thinking.

I begin with this passage because it best describes one of the major dilemmas I struggled with as I attempted to write an article on Indigenous research methodologies. I spent several weeks going through books, articles, and journals trying to find one good definition of Indigenous research methodology, and in the end I realized that I would not find a specific answer. [From Author]

Ethical standards of conduct in research undertaken at Canadian universities involving humans has been guided by the three federal research funding agencies through the Tri-Council Policy Statement: Ethical Conduct for Research Involving Humans (or TCPS for short) since 1998. The statement was revised for the first time in 2010 and is now commonly referred to as the TCPS2, which includes an entire chapter (Chapter 9) devoted to the subject of research involving First Nations, Inuit, and Métis peoples of Canada. While the establishment of TCPS2 is an important initial step on the long road towards decolonizing Indigenous research within the academy, our frustrations—which echo those of many colleagues struggling to do research “in a good way” (see, for example, Ball & Janyst 2008; Bull, 2008; Guta et al., 2010) within this framework—highlight the urgent work that remains to be done if university-based researchers are to be enabled by establishment channels to do “ethical” research with Aboriginal peoples. In our (and others’) experience to date, we seem to have been able to do research in a good way, despite, not because of the TCPS2 (see Castleden et al., 2012). The disconnect between the stated goals of TCPS2, and the challenges researchers face when attempting to navigate how individual, rotating members of REBs interpret the TPCS2 and operate within this framework, begs the question: Wherein lies the disconnect? A number of scholars are currently researching this divide (see for example see Guta et al. 2010; Flicker & Worthington, 2011; and Guta et al., 2013). In this editorial, we offer an anecdote to illustrate our experience regarding some of these tensions and then offer reflections about what might need to change for the next iteration of the TCPS. From Aurhor]

Many disciplines have used focus groups in research and the use has increased in the past 15 years ( Smith, 1995). Procedural concerns have been explored, such as the selection of the participants, the location, and the size of the group, but little attention has been given to the consideration of cultural influences. The purpose of this paper is to focus attention on the impact of culture in conducting focus groups. Experiences from 15 focus groups conducted in two qualitative research studies with two Washington state Indian tribes over a 5 year period are presented and illustrate the importance of culture in conducting focus groups. Communication patterns, roles, relationships, and traditions were found to be important elements that must be considered in conducting focus groups cross-culturally. While some strategies discovered were found to be helpful, additional research is needed. [From Author]

This article examines the possibilities around what we have come to call a pedagogy of Land. The authors explore what it means to bring a pedagogy of Land into classrooms and communities within urban settings. The authors consider the ways Land as pedagogy might translate from rural to urban contexts while addressing some of the ways this work moves forward in meaningful and relevant ways. Further, the authors share some aspects that have allowed Land to inform both pedagogy and praxis in teacher education focusing on student success, particularly Aboriginal students within schools and teacher education programs. [From Publisher]

This article considers key methodological and ethical issues for qualitative research with Aboriginal sex workers based on the author's experiences conducting research with this diverse group of people. Issues gaining access to this group through Indigenous community organisations and sex worker community organisations are considered. The aim is to share critical reflections about some of the assumptions underpinning the research process, ethical engagement with Indigenous communities, and research participants and to outline researcher responsibilities. In navigating these factors, it was found that working with and for community‐based organisations requires considerable attention to power and the dynamics of representation. [From Author]

Recently, Indigenous commentators have begun to analyse the way in which institutional Research Ethics Boards (REBs) engage with Indigenous researchers and participants, respond to Indigenous peoples’ concerns with academic research activities, and scrutinise the ethics proposals of Indigenous scholars. Of particular concern for Indigenous commentators is that the work of REBs often results in the marginalisation of Indigenous approaches to knowledge construction and dissemination, especially in relation to the vexed issue of informed consent. Based on analysis of the results of research with Indigenous researchers and research participants, this paper argues that institutionalised REBs’ preference for ‘universal’ and ‘individualised’ approaches for determining ethical research conduct marginalises Indigenous approaches to ethical research conduct. The paper concludes by calling for a decolonisation of REB processes through recognition of the validity of communal processes for attaining the informed consent of Indigenous research participants. [From Author]

Recently, Indigenous scholars have raised a number of concerns with the activities of Research Ethics Boards (REBs) and their members, including the preference of REBs for Eurocentric conceptualizations of what does or does not constitute “ethical research conduct”, and the privilege accorded liberal notions of the “autonomous individual participant”. Informed by the author's reflections on the REB process, those of Indigenous Canadian and New Zealand research participants, and the extant literature, this paper begins by critiquing the processes employed by New Zealand REBs to assess Indigenous-focused or Indigenous-led research in the criminological realm. The paper ends with a call for Indigenous peoples to resist the condescending ethos of the academy's ethics processes by developing processes that focus on empowering their institutions and communities. [From Author]

This is the emotional story of a woman’s struggle to acknowledge her origins. Grace, a Native girl adopted by a White family, is asked by her birth sister to return to the Reserve for their mother’s funeral. Afraid of opening old wounds, Grace must find a place where the culture of her past can feed the truth of her present. [From Publisher]

Bridging environmental and Indigenous studies and drawing on critical geography, spatial theory, new materialist theory, and decolonizing theory, this dynamic volume examines the sometimes overlooked significance of place in social science research. There are often important divergences and even competing logics at work in these areas of research, some which may indeed be incommensurable. This volume explores how researchers around the globe are coming to terms - both theoretically and practically - with place in the context of settler colonialism, globalization, and environmental degradati. [From Publisher]

A collection of UFV library material by and about Tomson Highway.

This guide focuses on UFV material written by First Nations, Inuit and Metis people, aiming to create a list of Canadian authors. We recognize however the colonial nature of that focus and have included other authors of Turtle Island.

At its seventy-first session, the Committee on the Elimination of Racial Discrimination (“the Committee”) decided to embark upon the task of drafting a new general recommendation on special measures, in light of the difficulties observed in the understanding of such notion. At its seventy-second session, the Committee decided to hold at its next session a thematic discussion on the subject of special measures within the meaning of articles 1, paragraph 4, and 2, paragraph 2 of the International Convention on the Elimination of Racial Discrimination (“the Convention”). The thematic discussion was held on 4 and 5 August 2008 with the participation of States parties to the Convention, representatives of the Committee on the Elimination of Discrimination against Women, the International Labour Organisation (ILO), the United Nations Educational, Scientific and Cultural Organization (UNESCO) and non-governmental organizations. Following the discussion, the Committee renewed its determination to work on a general recommendation on special measures, with the objective of providing overall interpretative guidance on the meaning of the above articles in light of the provisions of the Convention as a whole. [From Author]

In Canada, racial profiling is a by-product of an ongoing legacy of colonial oppression, racialized policing, and institutionalized discrimination. UBCIC is deeply concerned about the many damaging impacts racism has upon First Nations in BC and approves of the Committee’s efforts to strengthen work against racial profiling. We hope that a focus on acknowledging the historical and colonial dimensions of racial profiling and conducting thorough, community-based consultation and research can help topple the systemic racism that continues to isolate and oppress Indigenous and racialized communities. [From Author]

The Talanoa Research Methodology (TRM) is now arguably the most prominent research methodology applied across the Pacific. This article seeks to build on the TRM first described in 2002, examining some of the fundamental dimensions of TRM, highlighting its fluidity and broad utility in different research situations. It will also compare and contrast TRM to Phenomenology, Narrative, Kaupapa MĀori and the Feminist philosophies to clarify and differentiate its characteristics and allow more researchers to consider it for use as a research methodology. [From Author]

This project explores yarning as a methodology for understanding health and wellness from an indigenous woman's perspective. Previous research exploring indigenous Australian women's perspectives have used traditional Western methodologies and have often been felt by the women themselves to be inappropriate and ineffective in gathering information and promoting discussion. This research arose from the indigenous women themselves, and resulted in the exploration of using yarning as a methodology. Yarning is a conversational process that involves the sharing of stories and the development of knowledge. It prioritizes indigenous ways of communicating, in that it is culturally prescribed, cooperative, and respectful. The authors identify different types of yarning that are relevant throughout their research, and explain two types of yarning—family yarning and cross-cultural yarning—which have not been previously identified in research literature. This project found that yarning as a research method is appropriate for community-based health research with indigenous Australian women. This may be an important finding for health professionals and researchers to consider when working and researching with indigenous women from other countries. [From Author]

We are showered every day with the gifts of the Earth, gifts we have neither earned nor paid for: air to breathe, nurturing rain, black soil, berries and honeybees, the tree that became this page, a bag of rice and the exuberance of a field of goldenrod and asters at full bloom.

Though the Earth provides us with all that we need, we have created a consumption-driven economy that asks, “What more can we take from the Earth?” and almost never “What does the Earth ask of us in return?” [From Website]

As we celebrate Mother Earth, Let us begin with gratitude, for we are showered daily with the gifts of Mother Earth, food to eat, sweet air to breathe and the preciousness of water. Gratitude for each other as people, for the privilege of our work and for the original peoples in whose homelands we meet today. Although we come from many different places, we stand upon the ultimate common ground, with our feet upon Mother Earth. No matter what language we speak we are grateful for the birdsong that greets the day, Can we agree that our lives are made possible, and made sweeter by the other lives which surround us, both the human and the more-than-human beings with who we share the earth? [From Author]

This article describes the rationale and process of a content and language integrated learning initiative. An academic English instructor of international students reflects on the limitations and impact of critical language teaching materials drawing on texts about First Nations history and political activism in Canada on student learning in the program. [From Author]

In the first book ever published on Indigenous quantitative methodologies, Maggie Walter and Chris Andersen open up a major new approach to research across the disciplines and applied fields. While qualitative methods have been rigorously critiqued and reformulated, the population statistics relied on by virtually all research on Indigenous peoples continue to be taken for granted as straightforward, transparent numbers. This book dismantles that persistent positivism with a forceful critique, then fills the void with a new paradigm for Indigenous quantitative methods, using concrete examples of research projects from First World Indigenous peoples in the United States, Australia, and Canada. Concise and accessible, it is an ideal supplementary text as well as a core component of the methodological toolkit for anyone conducting Indigenous research or using Indigenous population statistics. [From Publisher]

Challenging western research conventions has a strong documented history in Indigenous critical theory and Kaupapa Māori research discourse. This article will draw from the existing research in these fields and expand on some of the core critiques of the biomedical model in Māori research environments. Of interest are the tensions produced by an over-reliance on individual informed consent as the panacea of ethical research, particularly when the research concerns communities who prioritise collective autonomy. These tensions are further exacerbated in research environments where knowledge is commodified and issues of knowledge ownership are present. Continuing a critique of the informed consenting procedure, this article considers its role in emulating a capitalist exchange of goods and perpetuating a knowledge economy premised on the exploitation of Indigenous people, resources and knowledge. Finally, this article will consider emerging ethical concerns regarding secondary data use in an era of big data. [From Author]

Abstract

Objectives
In Canada, and elsewhere, indigenous peoples who use illicit drugs and/or alcohol (IPWUID/A) commonly experience vulnerability and a disproportionate burden of harm related to substance use. In Vancouver, Canada, there are concerns that inequitable access, retention, and post treatment care within substance use treatment programs may exacerbate these harms. This study sought to understand the policies and practices with the potential to produce inequities and vulnerabilities for IPWUID/A in substance use treatment, situate the vulnerabilities of IPWUID/A in substance use treatment within the context of wider structural vulnerability of IPWUID/A, and generate recommendations for culturally safe treatment options.


Methods
This research employed a qualitative indigenous-led community-based approach using the indigenous methodology of talking circles to explore experiences with substance use treatment. Under the participatory research framework, community researchers led the study design, data collection, and analysis. Talking circles elicited peers’ experiences of substance use treatment and were audio-recorded and transcribed.


Results
The talking circles identified three key themes that illustrated the experiences of IPWUID/A when accessing substance use treatment: (a) barriers to accessing detox and substance use treatment; (b) incompatible and culturally inappropriate structure, policies, and procedures within treatment programs, such as forced Christianity within treatment settings; and (c) the importance of culturally relevant, peer-led substance use treatment programming.


Discussion
Our work demonstrates that some IPWUID/A have limited access to or retention in mainstream treatment due to excessive waiting times, strict rules, and lack of cultural appropriate care while in treatment. However, IPWUID/A narratives revealed strategies that can improve IPWUID/A access and experiences, including those informed by the diverse perspectives of IPWUID/A and those that include trauma-informed and culturally safe practices. [From Author]

Marvin Williams of the Babine Nation talks about his hunts though archives to find Colonial proof for Indigenous land claims.

Indigenous researchers are knowledge seekers who work to progress Indigenous ways of being, knowing and doing in a modern and constantly evolving context. This book describes a research paradigm shared by Indigenous scholars in Canada and Australia, and demonstrates how this paradigm can be put into practice. Relationships don’t just shape Indigenous reality, they are our reality. Indigenous researchers develop relationships with ideas in order to achieve enlightenment in the ceremony that is Indigenous research. Indigenous research is the ceremony of maintaining accountability to these relationships. For researchers to be accountable to all our relations, we must make careful choices in our selection of topics, methods of data collection, forms of analysis and finally in the way we present information. I’m an Opaskwayak Cree from northern Manitoba currently living in the Northern Rivers area of New South Wales, Australia. I’m also a father of three boys, a researcher, son, uncle, teacher, world traveller, knowledge keeper and knowledge seeker. As an educated Indian, I’ve spent much of my life straddling the Indigenous and academic worlds. Most of my time these days is spent teaching other Indigenous knowledge seekers (and my kids) how to accomplish this balancing act while still keeping both feet on the ground. [From Publisher]

Indigenous people's sense of self is planted and rooted in the land. The sacred bond with the land is more substantial than a propertied relationship and entails responsibility to all living forms that are sustained from the soil: grasses, medicinal plants, fruit bushes and trees, insects that live off the plants, birds that in turn eat the insects, four-leggeds that forage on the grasses and hedges, and animal hunters that prey on smaller animals. [From Author]

Finding ways to validate and encourage traditional Aboriginal values and customs into modern western (whitestream(f.1)) educational practices must become a priority for teachers who work with Aboriginal students. Circle work, sometimes referred to as "talking circles" (Four Worlds Development Project 1985) is one of many customs that can be adapted for classroom use, parenting (Bruyere 1984), healing (Hampton et al. 1995), and culturally relevant sentencing and justice treatment programs (Ross 1996). While serving as a useful tool for behaviour modelling and classroom management, the circle embraces and teaches the traditional values of respect, care, and noninterference (Ross 1992). [From Author]

Indigenous research scholars navigate a complex landscape that is impacted by their relationships, as well as the roles and responsibilities that come with both their Indigenous and professional positionality. This article contemplates the passing of Indigenous knowledge through academic means by implementing self-reflection and story. Concluding that Indigenous research is for Indigenous community, this article explores questions such as What are the “Rules” to using Indigenous methodologies in research? How can we use Indigenous methodologies in research that reflect the nuance of our community identity? How can we reciprocate in the sharing of Indigenous knowledge? and finally, How can we share Indigenous knowledge in a way that maintains cultural protocol? The practical implications of this work include support for Indigenous methodologies and consider the tri-cultural context of the He Manawa Whenua Indigenous research community. Future work connected with the findings includes complicating the perceptions of research from both academic and Indigenous community perspectives. [From Author]

Applying Indigenous Research Methods focuses on the question of "How" Indigenous Research Methodologies (IRMs) can be used and taught across Indigenous studies and education.

In this collection, Indigenous scholars address the importance of IRMs in their own scholarship, while focusing conversations on the application with others. Each chapter is co-authored to model methods rooted in the sharing of stories to strengthen relationships, such as yarning, storywork, and others. The chapters offer a wealth of specific examples, as told by researchers about their research methods in conversation with other scholars, teachers, and community members.

Applying Indigenous Research Methods is an interdisciplinary showcase of the ways IRMs can enhance scholarship in fields including education, Indigenous studies, settler colonial studies, social work, qualitative methodologies, and beyond. [From Publisher]

Recent work in ethnographic and qualitative methods highlights the limitations of academic accounts of research interactions that aim for total objectivity and authority. Efforts to move beyond totalizing accounts of both the research experience and the investigator raise questions of how to engage with, make sense of, and (re)present embodied, sensual, visceral, and the ultimately placed qualities of collaborative research interactions. Our response to this set of questions entailed recognizing and respecting the knowledge and agency of the human and nonhuman actors involved in co-producing the research. In this paper, we analyze transcripts, research notes and conversations between non-Indigenous academics, Indigenous researchers, and Bawaka, northern Australia itself to explore storytelling as a collaborative, more-than-human methodology. We argue that in research, storytelling consists of verbal, visual, physical, and sensual elements that inform dynamic and ongoing dialogues between humans (academics/co-researchers/family members), and between humans and nonhumans (animals, water, wind). To move beyond the human/nonhuman binary in our storytelling, we look to Aboriginal Australian concepts of Country in which place is relationally defined and continually co-created by both human and nonhuman agents. Acknowledging and engaging with the embodied, more-than-human nature of research contributes to an enlarged understanding of how knowledge is co-produced, experienced, and storied. [From Author]

I work with Tribal and Indigenous Peoples to bring mindfulness and neurodecolonization approaches to these communities for the purposes of healing and improving wellness. I use neuroscience research to examine how mindfulness approaches and traditional Indigenous contemplative practices can train the mind and positively change the structure and function of the brain. I study how experiences and perceptions change the brain (neuroplasticity); shape our DNA and affect the expression of our genes; activate different brain regions, change our brain waves, and shape specialized brain cells such as mirror neurons; and alter our neurotransmitters and modulators. I use my work as a means of translating the neuroscience of mindfulness and neurodecolonization to Tribal and Indigenous communities so they can understand why and how mindfulness and Indigenous contemplative practices work. [From Website]

In order for decolonization to be successful it must begin in our minds. Creative, healthy, decolonized thinking, actions and feelings positively shape and empower important neural circuits in our brain, which, in turn, provide us with the personal resources, strengths, talents and abilities we need to overcome and transform the oppressions of colonialism. On the one hand, a healthy, well-balanced mind and brain are essential to helping one to engage in proactive, creative and successful decolonization activities and, on the other, unconstructive, negative thinking, feelings and behaviours dampen and short-circuit our brain’s creativity and optimism networks and increase our susceptibility to the many stresses that arise in everyday life. The customary stressors, especially for Indigenous Peoples, are exacerbated by the additional trauma of colonialism. [From Author]

Dismantling systemic racism and white supremacy culture, so prevalent in our society, requires more than thoughtful commitment. While practicing mindfulness has shown promise in reducing implicit bias and stereotyping (Lueke & Gibson, 2016), sustained activism and intentional decolonization practices are needed for impactful and meaningful change. This article offers an introduction and context to decolonized mindfulness, perspectives on the importance of taking on this work, and how early childhood professionals can begin to engage in activist mindfulness practices. [From Author]

Elements of Indigenous Style provides guidelines to help writers, editors, and publishers produce material that reflects Indigenous people in an appropriate and respectful manner. Gregory Younging, a member of the Opaskwayak Cree Nation in Northern Manitoba, has been the managing editor of Theytus Books, the first Aboriginal-owned publishing house in Canada, for over 13 years. Elements of Indigenous Style evolved from the house style guide Gregory developed at Theytus in order to ensure content was consistent and respectful. This guide contains: A historical overview of the portrayal of Indigenous peoples in literature; Common errors and how to avoid them when writing about Indigenous peoples; Guidance on working in a culturally sensitive way; A discussion of problematic and preferred terminology; Suggestions for editorial guidelines. [From Publisher]

The U.K.-based fashion label KTZ's fall 2015 men's collection includes a number of garments based on traditional Inuit designs and a sweater that appears to be a replica of a shaman's jacket, which a Nunavut woman says was used without her family's consent. [From Author]

A list of works (journal articles, books, plays and more) by Drew Hayden Taylor.

Learning Bird was founded on the principle that students learn best when the content they are engaging with is interesting and relevant to them. This is why we work in collaboration with schools and communities to integrate local Indigenous culture, language, history, and teachings into the content. We help communities infuse their voices into classrooms across Canada, to the benefit of all students. [From Website]