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In 2015, The Truth and Reconciliation Report (TRC) was released in Canada, outlining 94 Calls to Action which, include pushing Canadian post-secondary institutions to ethically engage Indigenous communities and knowledge systems. This paper seeks to respond to the TRC by offering a spatial analysis of the differences, broadly conceived, between Indigenous and western ontological structures. We consider these differences in terms of 'circles and lines' through a novice, settler understanding of how Mi'kmaw concepts of etuaptmumk (two-eyed seeing), netukulimk (conservation laws) and m'sɨt No'kmaq (all our relations) can be brought to support decolonial teaching and learning about such important and urgent matters as climate change. A related goal in this paper is pedagogic: we hope our own ambivalent learning here can be used as an example to reflect deeply on how settlers like us might/should/can't work with the ethical, political, and practical challenges of responding to the TRC in our research, involving, and considering Indigenous ways of knowing and being. [ABSTRACT FROM AUTHOR]

Background: Indigenous populations in Canada and the United States (US) have maintained reciprocal relationships with nature, grounded in respect for and stewardship of the environment; however, disconnection from traditional food systems has generated a plethora of physical and mental health challenges for communities. Indigenous food sovereignty including control of lands were found to be factors contributing to these concerns. Therefore, our aim was to conduct a scoping review of the peer-reviewed literature to describe Indigenous disconnection from Indigenous food systems (IFS) in Canada and the US. Methods: Following the Preferred Reporting Items for Systematic Reviews and Meta-Analyses for Scoping Reviews (PRISMA-SR) and Joanna Briggs Institute guidelines, we searched MEDLINE, SCOPUS, International Bibliography of the Social Sciences, Sociological Abstracts, and Bibliography of Native North Americans. Data was extracted from 41 studies and a narrative review completed based on study themes. Results: The overarching theme identified in the included studies was the impact of colonization on IFS. Four sub-themes emerged as causes for Indigenous disconnection from traditional food systems, including: climate change; capitalism; legal change; and socio-cultural change. These sub-themes highlight the multiple ways in which colonization has impacted Indigenous food systems in Canada and the US and important areas for transformation. Conclusions: Efforts to reconnect Indigenous knowledge and values systems with future food systems are essential for planetary health and sustainable development. Traditional knowledge sharing must foreground authentic Indigenous inclusion within policymaking. Highlights: • The main theme identified amongst the SR literature was the lasting impacts of colonization on Indigenous food systems in Canada and the US, which is described through four key areas: climate change; capitalism; legal changes; and socio-cultural changes. • Less than 20% of included papers report author positionality, with only 7% of included papers reporting Indigenous authorship, emphasizing an opportunity for more reporting and Indigenous engagement in the future. • Loss of cultural knowledge and practices was highlighted by many articles reviewed. • Revitalisation of IFS must include authentic Indigenous engagement, support Indigenous knowledge frameworks, community sharing networks, education programs and co-management. [ABSTRACT FROM AUTHOR]

When brought together, Indigenous and Western sciences offer holism that can strengthen research and monitoring, yet the practices and processes of bridging these sciences are not well understood. We sought to elucidate bridging through a systematic realist review of coastal and marine research and monitoring studies that use methods for gathering Indigenous scientific knowledges and methods for collecting natural sciences data from across Inuit Nunangat (Inuit homelands in Canada; n = 25 case studies). We identified three decision points that shape projects co‐developed by researchers and Inuit communities: research objectives, method bundles (the totality of methods used in a case study), and method sequencing (the order of application of methods in a case study). Example case studies from the review are included to highlight some of the diversity of research pathways available. We discuss areas for further reflection, including method bundle composition, imbalances in method sequences, path dependency and research fatigue, research context, and most importantly, bridging as a relational rather than technical endeavour. We suggest that bridging sciences can, but need not be, a complex undertaking. This paper provides practical details to facilitate cross‐cultural research partnerships at a time of immense environmental and social change. [ABSTRACT FROM AUTHOR]

Photovoice is an emerging qualitative research method used to engage community members in research that highlights their lived experiences and initiate change. Photovoice offers potential benefits to research conducted by and with Indigenous communities through privileging Indigenous knowledge and perspectives. There is a lack of synthesized evidence about the usage, benefits, and challenges of conducting Photovoice research by and with Indigenous communities, which this systematic methods review aims to address. We specifically focus on Indigenous young people in Canada, Australia, Aotearoa New Zealand, and the United States. Five databases were searched systematically for articles including keywords for 'Indigenous' and 'Photovoice'. Empirical studies and methods papers reporting the use of Photovoice with majority cohorts of young Indigenous participants were included. Relevant data were extracted and Photovoice methods analysed using an integrative approach. Database searches yielded 1402 articles, with 109 reviewed in full and 41 included in the review. These articles represented 37 unique studies, with most from Canada (n = 17), and the United States (n = 14). Our analysis revealed great variability in how Photovoice has been applied across studies with Indigenous young people. However, some notable commonalities include recruitment of participants via community networks, and participant involvement in data collection and analysis. The potential benefits associated with using Photovoice with Indigenous young people included: fostering participant autonomy and authority; photography being familiar and fun; the visual medium being culturally appropriate for Indigenous peoples; and the method being effective for engaging the whole community. Challenges associated with Photovoice included: engagement difficulties between researchers and participants; issues with photography; and ethical complexities. These findings suggest that Photovoice is an appropriate and largely effective method to engage young Indigenous people in research. However, there are logistical and ethical issues associated with the method that require careful consideration. [ABSTRACT FROM AUTHOR]

Photovoice is an emerging qualitative research method used to engage community members in research that highlights their lived experiences and initiate change. Photovoice offers potential benefits to research conducted by and with Indigenous communities through privileging Indigenous knowledge and perspectives. There is a lack of synthesized evidence about the usage, benefits, and challenges of conducting Photovoice research by and with Indigenous communities, which this systematic methods review aims to address. We specifically focus on Indigenous young people in Canada, Australia, Aotearoa New Zealand, and the United States. Five databases were searched systematically for articles including keywords for 'Indigenous' and 'Photovoice'. Empirical studies and methods papers reporting the use of Photovoice with majority cohorts of young Indigenous participants were included. Relevant data were extracted and Photovoice methods analysed using an integrative approach. Database searches yielded 1402 articles, with 109 reviewed in full and 41 included in the review. These articles represented 37 unique studies, with most from Canada (n = 17), and the United States (n = 14). Our analysis revealed great variability in how Photovoice has been applied across studies with Indigenous young people. However, some notable commonalities include recruitment of participants via community networks, and participant involvement in data collection and analysis. The potential benefits associated with using Photovoice with Indigenous young people included: fostering participant autonomy and authority; photography being familiar and fun; the visual medium being culturally appropriate for Indigenous peoples; and the method being effective for engaging the whole community. Challenges associated with Photovoice included: engagement difficulties between researchers and participants; issues with photography; and ethical complexities. These findings suggest that Photovoice is an appropriate and largely effective method to engage young Indigenous people in research. However, there are logistical and ethical issues associated with the method that require careful consideration. [ABSTRACT FROM AUTHOR]

This article examines the field of sport for development (SFD) while considering Indigenous resurgence amidst Canada's neoliberal settler-colonial landscape. While sharing challenges encountered within their practice, program staff from the Promoting Life-skills in Aboriginal Youth program revealed high levels of constructive self-criticism and reflexivity. There are three emergent themes, the adoption of which appeared essential for transforming the sector in recognition of Indigenous resurgence: growth and pace; Indigenous agency and knowledge; and political engagement. Grounded in settler colonialism and resurgence, this paper also reflects on the field of SFD and what it would mean to decolonize the practice. The article concludes by asking if non-Indigenous scholars can study SFD by subverting the colonial status quo that is also reproduced in this research field. [ABSTRACT FROM AUTHOR]

The colonisation of the Indigenous Peoples of Canada, has led to the subjugation of Indigenous knowledges and the structuring of an education system that excludes the use of Indigenous ways of knowing, being, and doing. This paper makes space for and privileges Siksikaitsitapi (Blackfoot Confederacy) human development theory and articulates the four stages of human development (knowledge of tribal and cosmic responsibilities; experiential knowledge of tribal alliances; embodiment of knowledge and skills acquired for the wellbeing of a cosmic universe, and; transfer of knowledge and skills to the next generation) through the words of Blackfoot scholars. Six Blackfoot pedagogical methods of teaching and learning (experience; language; transfer; grandparents; stories, and; place) are shared and their utilisation is illustrated in each different stage of development. I do this by describing how I apply these Blackfoot teachings into my teaching philosophy and practices to achieve two-eyed seeing. [ABSTRACT FROM AUTHOR]

This paper presents the first phase of a community engagement project that explores (re)connecting to coming-of-age teachings grounded in Indigenous ways of knowing and doing for urban Indigenous youth in foster or away-from-home care. An intergenerational group of urban Indigenous Knowledge Holders in and around Victoria, British Columbia, Canada came together to discuss what a culturally appropriate coming of age could look like for urban Indigenous youth in care and how delegated Indigenous child and family service organizations could be involved. Four questions were discussed, and the conversations were recorded and subsequently themed. The event reflected the community's commitment to supporting youth in their coming-of-age journey. Delegated organizations, in addition to acting as legal guardians for the youth, are cultural resources for the community and help connect youth to culture in their ancestral/home and urban communities. Communities work to ensure that youth have access to safe spaces where they can self-determine their identities as they enter adulthood. (Re)connecting to coming-of-age teachings is important because the imposition of Euro-Western child welfare legislation prevented the passing of cultural teachings. Our findings are consistent with literature that indicates culturally grounded, positive-action initiatives, like traditional coming-of-age rites of passage, help youth to cultivate resilience that can support the transition to adulthood. This aligns with evidence that demonstrates intergenerational cultural continuity is protective to health and wellness for Indigenous youth. [ABSTRACT FROM AUTHOR]

This paper reports on findings from our exploratory qualitative study that aims to advance knowledge around access to and experiences with abortion services among Indigenous Peoples in Canada. We applied an Indigenous methodology to engage with 15 Indigenous Peoples across Canada utilizing a conversational interview method. Our study was informed by an Indigenous Advisory Committee consisting of front-line service providers working in the area of abortion service access and/ or support across Canada. We conducted conversations from September and November 2021. Participants identified with Métis, Cree, Dene, Inuit, Haudenosaunee, Anishinaabe, and Mi'kmaq nations, across nine provinces and territories. Participants spoke to six themes encompassing challenges and potential solutions around abortion access experiences among Indigenous Peoples in Canada. These included (1) logistical barriers, (2) poor treatment, (3) stigma, (4) impacts of colonialism on attitudes towards abortion, (5) traditional knowledge, and (6) follow-up care and support. Our study demonstrates that Indigenous Peoples experience abortion access barriers that are different than non-Indigenous Canadians, and that these barriers are closely linked to colonialism. Indigenous knowledges and practices that honor reproductive choice that pre-dates settler colonialism, must be brought forward into today to enhance the quality of abortion care. [ABSTRACT FROM AUTHOR]