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Copyright of International Journal of Canadian Studies is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Canadian Journal of Program Evaluation is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Kamloopa: An Indigenous Matriarch Story by Kim Senklip Harvey (Syilx and Tsilhqot'in) which won the 2020 Governor General's Literary Award for English-language drama, has been discussed by critics and scholars especially regarding Harvey's decision not to invite critics to write formal reviews of the recent production in Toronto and to only invite "love letters" from Indigenous women for the premier production in Vancouver. This article offers a reading of Kamloopa that unpacks how Harvey's refusal and radically different kind of invitation to engage is in continuation with the world of Kamloopa. It focuses on celebrations of love and joy as assertions of cultural and bodily sovereignty rooted in Indigenous women's love for each other and their relationships with the more-than-human world. Following the three women characters who leave their "white" apartment in East Vancouver to go on a road trip to the largest powwow on the West Coast, the article studies how Kamloopa disavows the politics of the colonial domestic as it relates to the history of violence on Indigenous women in residential schools and the MMIWG2S crisis. It discusses how the women in Kamloopa also reject confinement in colonial narratives of violence that are tied with the material confinement of domesticity. The article argues that Harvey's refusal of formal theatre reviews is in continuity with the play's resistance of settler colonial "domestication" of Indigenous women's lives, relations, and art. [ABSTRACT FROM AUTHOR]

Le présent article trouve sa source dans le documentaire militant Inuk en colère (Angry Inuk , 2016), de la cinéaste inuite Alethea Arnaquq-Baril. Enchâssé dans l'argumentation d' Inuk en colère pour le droit de faire le commerce des produits du phoque afin que sa consommation ne se limite pas à la subsistance locale repose l'impératif écologique capital de réévaluer sérieusement les modes de savoir eurocentriques inappropriés et leur exclusion des traditions scientifiques complémentaires tirées de points de vue non européens. Par conséquent, la présente étude analyse le dévoilement que fait Inuk en colère de la dépendance de la durabilité écologique et économique à un cadre épistémologique plus profond, non dominé par des points de vue occidentaux, et qui, en toute logique, appuie des objectifs à long terme de vitalité plutôt que d'accumulation. L'article s'appuie sur les principes exposés dans le documentaire d'Alethea Arnaquq-Baril pour analyser des œuvres populaires d'écocinéma de tous genres. Il propose des analyses comparatives des textes de film dans leur contexte socioculturel et esthétique, de manière à mettre en relief les recherches scientifiques et philosophiques autochtones. L'article tente donc de débusquer les lacunes engendrées par les traditions eurocentriques dominantes qui continuent de régir les sciences de l'environnement occidentales et d'en influencer l'expression dans le cinéma populaire, ce qui renforce et perpétue des hypothèses scientifiques hégémoniques boiteuses. À ce titre, le présent article vise à jeter la lumière sur les failles épistémologiques sous-jacentes qui inhibent la création d'œuvres écocinématographiques paradigmatiques percutantes et à vaste portée en mesure de définir le genre. This article takes as its starting point Inuk filmmaker Alethea Arnaquq-Baril's activist documentary Angry Inuk (2016). Embedded within Angry Inuk 's argument for the right to trade seal products for consumption beyond local subsistence lies the crucial ecological imperative to profoundly reconsider inadequate Eurocentric ways of knowing and their exclusion of complementary scientific traditions based in non-European world-views. The current study therefore considers Angry Inuk 's unveiling of the dependence of ecological and economic sustainability on a deeper epistemological framework not dominated by Western worldviews that coherently supports long-term objectives privileging vitality rather than accumulation. Using the principles exhibited in Arnaquq-Baril's documentary as a springboard, the article goes on to place these into conversation with key mainstream works of ecocinema across genres. It thus proposes comparative analyses of film texts alongside their sociocultural and aesthetic contexts within a framework that foregrounds Indigenous scientific and philosophical scholarship. The article thereby seeks to uncover the lacunae engendered by dominant Eurocentric traditions that continue to govern Western environmental science and influence its expressions in mainstream cinema, which in turn reinforce and perpetuate flawed hegemonic scientific assumptions. As such, the current investigation aims to shed light on underlying epistemological shortcomings that inhibit the creation of wide-reaching, paradigmatic, impactful, and genre-defining works of ecocinema. [ABSTRACT FROM AUTHOR]

There are many ways to look at the making of American poetry. The author begins with the land and Native Americans in the New World, including what is in the United States, decentring or defamiliarizing the Anglo-American tradition by beginning with the Indigenous peoples and their languages and discussing poets of aboriginal, African, and Asian backgrounds in poetry and translation. With settlers, the author begins with Gaspar Pérez de Villagrá, a Creole writing an epic in Spanish, and ends with Forrest Gander, also born in the United States, including a poem that mixes English and Spanish. In between, a mixed group of poets is discussed to show the richness and diversity of American poetry and culture: Anne Bradstreet, Phillis Wheatley, Langston Hughes, Joan Kane, Marilyn Chin, Russell Leong, and the translation of Shuri Kido by Gander and Tomoyuki Endo. These are some alternative makings of American poetry in one strand among many, then, now, and going forward. [ABSTRACT FROM AUTHOR]

Background: Policies for developing broadband in rural and remote regions typically focus on infrastructure funding. This article postulates that funding may be necessary but is often not suffcient to install and operate sustainable broadband services in these areas. Analysis: This article analyzes issues raised in recent Canadian regulatory proceedings concerning broadband deployment and evidence submitted by Indigenous and community broadband providers that serve rural and remote regions in the Canadian North. Conclusions and implications: Several suggestions are provided to improve policies designed to extend reliable and affordable broadband and to facilitate the provision of services by small and Indigenous providers. These include reconsideration of northern jurisdictions to harmonize regulations, a Canadian Radio-television and Telecommunications Commission offce dedicated to Indigenous issues, requirements for Indigenous consultation and training and hiring of residents, and procedures to expedite installation and procurement for Indigenous networks. [ABSTRACT FROM AUTHOR]

In "Pinery Road & Concession 11", writer, academic and musician Leanne Betasamosake Simpson reflects on the chapter of the same name in Dionne Brand's A Map to the Door of No Return. By physically traveling to the same corner in rural Ontario that Brand's car broke down two decades earlier, Simpson considers place, belonging, diaspora, property, and foreclosure in her own Michi Saagiig Nishnaabeg homeland. Simpson's companion on part of the journey is an 80 year old Black Ash Basket which she repatriates to Curve Lake First Nation on the way. What follows is the text of the piece originally presented at the Map to the Door At 20 gathering. Simpson presented the piece over looped time lapse photography of the journey and surveillance footage of the intersection of Pinery Road & Concession 11. Simpson's sister, Ansley Simpson provided a soundscape for the piece, repurposed from Leanne's track "Solidification" (Noopiming Sessions, Giizhiwe Music, 2021). "Pinery Road & Concession 11" is an honour song to Brand's constellation of thought that has traveled the world, and back to the Burnt River, near Kinmount, Ontario. [ABSTRACT FROM AUTHOR]

This article explores the directing practice of Algonquin and Irish theatre artist Yvette Nolan. Though Nolan is best known as a playwright, this article instead focuses on Nolan as "mentor to a generation of artists" and a significant contemporary theatre director whose interventions into inherited, colonial theatre practices warrant dissemination and discussion. The article explores her directing practice using three major themes: 1) values, process, and who is in the room; 2) food and joy and/as Ceremony; and, 3) vision and excellence. Working to situate hirself relationally as per Indigenous research practices, the non-Indigenous author uses original interviews, existing scholarship, and personal experiences collaborating with Nolan to inform this personal reflection on her practice. [ABSTRACT FROM AUTHOR]

This article combines linguistic coding with the category of androgyny to determine the discursive patterns that Indigenous and Black individuals used in their negotiations with colonial authority between 1755 and 1808 in Brazil. The author confronted the language of identity with codes of behaviour to better understand how Black and Indigenous subjects perceived freedom, social condition, slavery, and colonial power. To "measure" androgyny, the focus was on the intersection of gender (women/men), social status (freed/enslaved), and "race"/ethnic group (Black/Indigenous). Next, the author examined the extent to which culturally expected feminine and masculine attributes were reflected in an individual's self-description. Finally, the author discussed who the "miserable vassals" were and what their functional aspects of androgynous codes of behaviour were. [ABSTRACT FROM AUTHOR]

Reneltta Arluk is an Inuvialuit, Cree, Dene theatre-maker hailing from the Northwest Territories whose work for the stage is gaining increasing prominence. The first Indigenous woman to direct at the Stratford festival, for example, as well as a published poet and performer, Arluk has been involved with the creation of new work across Turtle Island and beyond for decades. Yet little has been written about her directing practice and its interventions into (as well as strategic engagement with) more widely used directing methodologies. After a brief introduction contextualizing Arluk's work, the under-representation of Indigenous women's approaches in discussions of theatre directing, and the author's relationship to Reneltta and her work, an edited transcript of an open-ended interview between Arluk and non-Indigenous theatre artist and scholar Charlie Peters follows. What emerges is a picture not so much of a singular and rigid set of practices but rather a series of beliefs, insights, and questions that characterize Arluk's directing practice at this particular moment. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Program Evaluation is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the Canadian sample of the Programme for the International Assessment of Adult Competencies, lower scores within occupation groups are more common among Indigenous individuals (not living on reserves) than for non-Indigenous individuals. This may be interpreted as evidence of what economists call under-skilling, with no implications regarding current job performance, but which has been associated with increased vulnerability to job loss during economic downturns. Estimated under-skilling rates are higher for English or French literacy among First Nations men, for numeracy among First Nations women, and for both proficiency domains among Inuit women and men. Over-skilling is primarily associated with inefficient use of labour resources and reduced welfare. Controlling for demographic characteristics, we find no consistent statistically significant evidence that the odds of being over-skilled—that is, of having higher scores than those within the same occupation group—are different for Indigenous individuals compared with non-Indigenous individuals. In estimated wage equations, wage differences shrink when our over-skilling and under-skilling estimates are added to the controls, but First Nations differences remain negative and significant, particularly for men. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Bulletin of Medical History is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: This research offers a critical analysis of the "moral craftwork" of the news media's coverage of Canada's Indigenous peoples and the justice system. Analysis: This study's thematic analysis of three case studies, spanning almost two decades, suggests a potential shift in how Canadian journalists report on racism and structural inequalities. Recent news coverage points toward a more transparent dialogue about racism. Conclusions and implications: This study finds problematic journalistic practices linger, occluding a broader understanding of racism and colonialism. This research aims to expand the reflexivity of journalists by spotlighting this type of storytelling. [ABSTRACT FROM AUTHOR]

Conditional sentence orders (CSOs) were introduced in Canada in 1996, largely as a mechanism to address the overreliance on incarceration. This sentencing option is particularly relevant for Indigenous individuals who have been vastly overrepresented in custodial settings. Despite being in place for over twenty years, little is known about the use and effectiveness of CSOs. The current study examined the use and outcomes of CSOs for Indigenous (n = 749) and non-Indigenous offenders (n = 1,625) in one Canadian province. Specifically, the length of CSO, frequency and type of optional conditions, number of breaches, and rates of reoffending were compared between the two groups. Results from a logistic regression, controlling for risk relevant co-variates, indicated that Indigenous individuals tended to receive shorter CSOs compared to Caucasian individuals. However, Indigenous individuals were 35% more likely than Caucasian individuals to be convicted of a breach and more likely to incur multiple breaches while on a CSO. Despite the differences in the rates of breaches, the likelihood of reoffending over a two-year period was equivalent across the two groups. Although the reasons for breach were not available for the current study, future research should investigate this further to determine whether increased breach rates for Indigenous individuals are the result of more rule-violating behaviour, an inequity in the fairness of the conditions applied to Indigenous versus Caucasian individuals, or whether it is possible that breaches are over-detected and convicted at a higher rate for Indigenous individuals. Greater awareness of the underlying mechanisms related to increased breach rates affords the opportunity to ensure that CSOs are consistently implemented, something which will contribute to achieving the objective of successful diversion from imprisonment. [ABSTRACT FROM AUTHOR]

This article asks how a better understanding of Indigenous cultures as inherently scientifically rigorous can change how academic researchers do work in Indigenous communities, and how non-Indigenous researchers, particularly those in fields such as cartography and geography, can learn from Indigenous ideas of protocol and sovereignty as part of the scientific process to transform their work in our communities into something that truly benefits Indigenous peoples. In exploring these questions, this article posits Indigenous data sovereignty and traditional diplomatic protocols as a means of strengthening cartographic and geographic research in collaboration with Indigenous communities and argues that integrating these principles into such research is necessary in work that strives towards decolonization. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Program Evaluation is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the relationship between symbolic and physical violence toward First Nations peoples in the Americas. It examines the mutual sympathies of symbolic and physical violence, and the interdependence between them. Through an examination of how colonial and postcolonial narratives recount symbolic violence--through problematic narratives--and physical violence--through institutions like residential schools--the article charts how resistance to this violence is both actively mobilized and innate. Developing José Esteban Muñoz's theory of disidentification, where resistance to colonial influence is neither an acceptance of dominant ideology nor overt resistance or opposition to it, early modern colonial documents are examined, and contemporary fictional texts demonstrate a third way of responding to dominant ideologies. [ABSTRACT FROM AUTHOR]

Narratives about queer Canada, or queering Canada, continue to normalize the nation-state and its settler-colonial roots. During the summer of 2019, the release of the Inquiry into Missing and Murdered Indigenous Women and Girls made it impossible to ignore settler colonialism in the Canadian context, and yet celebrations of 1969's Criminal Code changes attempted to frame the country as a safe haven for lesbian, gay, bisexual, trans and queer + (LGBTQ+) rights. This article will explore rhetoric surrounding Prime Minister Pierre Elliot Trudeau's era including the Just Society, the criminal reforms of 1969, as well as Prime Minister Justin Trudeau's moment as celebrations of the 1969 reforms unfurl. In particular, this article will look at the contrast in rhetoric between the Just Society and protests by Indigenous peoples for whom 1969 nearly ended with the passing of the white paper and subsequent extinguishment of Indigenous rights. Assimilation, and, therefore, disappearance, frames Indigenous experiences of the Just Society, while settler-colonial aspirations frame mainstream understandings of 1969's LGBTQ+ Criminal Code reforms. At the same time, as Indigenous peoples reframe this moment, and as Canadians prepare to celebrate its meanings, a surging Far Right has announced itself across the country. In response to this problem and to the liberal problem of doublespeak and Just Society rhetoric, this article will centre the aspirations and voices of Indigenous women and Two-Spirit folks as temporal and spatial alter-Natives to the rise of homonationalism rooted in ongoing settler colonialism. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Film Studies is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Canadian Journal of Film Studies is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Canadian Journal of Program Evaluation is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Canadian Journal of Program Evaluation is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Despite much anecdotal, journalistic, and statistical evidence of their oppression by colonial and neocolonial police practices, little is known about Indigenous peoples' attitudes towards the police in Canada. The theory that involuntary police–citizen contacts increase citizens' mistrust, fear, and dissatisfaction and, ultimately, decreases confidence in the police was advanced. Hypotheses arising from this historical-theoretical context were tested with the 2014 panel of Canada's General Social Survey, including 951 Indigenous (First Nations, Métis, or Inuit) and 21,576 non-Indigenous white participants. Indigenous identity and involuntary contacts were both significantly associated with a lack of confidence in police, p <.001. As hypothesized, the odds associated with involuntary contacts (odds ratio [OR] = 2.66) were stronger than those associated with being Indigenous (OR = 1.81). While the hypothesized ethnicity by contact interaction was not observed, Indigenous participants (5%) were two and a half times as likely as non-Indigenous white participants (2%) to have had relatively frequent (two or more) involuntary contacts with the police during the past year. Therefore, at the population level Indigenous people are at much greater risk of coming into involuntary contact with the police and of consequently lacking confidence in police. Policy implications and future research needs are discussed. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Criminology & Criminal Justice is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Canadian Journal of Program Evaluation is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

We use the 2012 Programme for the International Assessment of Adult Competencies to examine the relationship between information-processing skills, educational attainment, and labour market outcomes among Indigenous peoples in Canada. Relative to the non-Indigenous sample, we find negative earnings differentials, higher unemployment, and lower employment and labour market participation among Indigenous peoples, as well as important differences between First Nations, Métis, and Inuit workers. First Nations peoples show larger gaps in terms of earnings and employment outcomes. Moreover, Métis peoples show worse employment outcomes and negative earnings differentials in the upper part of the distribution. First Nations peoples also show sizable gaps in literacy, numeracy, and technology skill relative to the non-Indigenous sample. Not surprisingly, there is a positive relationship between information-processing skills and wages. However, the returns to skills are very similar for Indigenous and non-Indigenous peoples. That is, we find no evidence of economic discrimination. Once these skills are conditioned on, the earnings differentials decline. We also find that education can reduce skill and wage gaps, although the additional impact is small. The results imply the need to consider barriers to education faced by Indigenous peoples. [ABSTRACT FROM AUTHOR]

Many Canadian advocacy organizations were founded with federal government funding. However, in recent years, with federal budget cuts that funding has come into question. In this article, we analyze the funding of Indigenous organizations in Nova Scotia between 1960 and 2014 in order to examine whether or not the province filled gaps created by a changing political and economic context at the federal level. We analyze how the amount of funding and number of organizations funded changed during this period and consider how national and provincial critical events, federal Supreme Court decisions, changes in governments, and the founding of key organizations affect those shifts. Overall, we find that the province did make up shortfalls in funding during the 1990s and the first decade of the twenty-first century, offering more funds and to a wider number of organizations, but at the same time we see less funding per organization over time and ultimately cutbacks at the provincial level mirroring broader national trends toward austerity and neo-liberalism. [ABSTRACT FROM AUTHOR]

The article uses the example of a university course about the Indigenous and settler histories of Kingston, Ontario, and the Crawford Purchase that constitutes its treaty, to argue that critical heritage practice can importantly and effectively be embodied as critical pedagogy. Beginning with a personal genealogical reflection by the author whose family was granted land by King George III in 1796, the article describes the Crawford Purchase and some of the questions it raises. It articulates and contextualizes key principles of the course in question (look around you, look to your ancestors, be responsible, be eclectic, and don’t finish). Students in the course engage with the physical space around the university, with their own personal family histories, and with literature, art, and archival materials, in order to develop a multi-dimensional set of resources for their final projects. The essay illustrates how students have taken up the responsibility to understand and to activate awareness of treaty relations and ongoing colonialism. [ABSTRACT FROM AUTHOR]

Language revitalization work at one First Nation in eastern Canada has been ongoing for over two decades. Several approaches have been put in place: core teaching of Mi’gmaq as a primary school subject, language documentation and the creation of an online dictionary, and an Elders’ focus group on language, as well other shorter-term projects. In 2006, a group of university researchers was invited to collaborate with local Mi’gmaq language instructors who were trying out an image-based way of introducing adult community members to their language. After 10 years of continuous community– university contact, from 2006 to 2016, a non-Indigenous researcher reflects on the involvement of the academic applied linguist outsider in a constantly changing learning process. [ABSTRACT FROM AUTHOR]

British Columbia (BC), Canada, is home to 34 Indigenous languages, all of them classified as endangered. Considerable work is underway by First Nation communities to revitalize their languages. Linguists classify many of the languages of BC as polysynthetic, meaning that words are composed of many morphemes, or units of meaning. While strong fluent speakers and linguists who work with these languages have knowledge and appreciation of these units of meaning, those understandings are often not reflected in the approaches for teaching and learning BC languages. Drawing on examples from Kwak’wala, a language of coastal BC, we discuss how an Indigenized approach to language revitalization can recognize and respect the highly regarded ancestral origins and messages about identity that are reflected within the language. In developing understanding of the morphemes of the language, learners can grasp literal meanings and metaphors embedded in Kwak’wala words, leading to deeper understandings of Kwakwa̱ka̱’wakw worldview and appreciation of the beauty of the language. In addition, learners can be supported to use morphemes as building blocks in their language learning. Rather than memorizing words and phrases, learners can be encouraged to listen for and use the morphemes they know to understand and produce new words and phrases. [ABSTRACT FROM AUTHOR]

Through Indigenous case studies, John Marshall showed that national development occurs within a federal framework. The Doctrine of Discovery recognizes the State’s ownership of the land, while acknowledging Native Americans’ territorial rights as original occupants. The link between the Federal State and Native American communities is enhanced because of their status as dependent domestic nations with inherent sovereignty. Political argumentation recognizes power, property, pre-emption, and protection against the states. However, the incompatibility of Native Americans’ way of life and relationship to the land solidified federal control by justifying the political and legal exteriorization of the tribe and the appropriation and domination of their territory. This article demonstrates to what extent liberal axiology permeates representations in the United States. Marshall’s jurisprudence supports federalism both as a political fact and as part of natural law as the foundation of America and its liberal project. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Canadian Studies is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

By looking at how space and place can be used to shape Indigenous history based on Aboriginal ways of knowing, we can begin to explore how Indigenous philosophical and religious traditions have shaped their cultural, political, and economic traditions and rationalized their sense of land, property, and rights. New scholarship by Aboriginal and non-Aboriginal scholars is pursuing this new and dynamic inquiry. In recent years, a number of cutting-edge studies have evaluated how place and space have impacted colonial historical events, with some scholars employing the epistemological frameworks of Indigenous societies and others focusing on how land disputes have shaped Canadian history more generally. This article is an evaluation of the evolution of the historical scholarship - some from historians, some not - as it relates to Indigenous societies, space and place, and the epistemological frameworks embedded within their cultural traditions. [ABSTRACT FROM AUTHOR]

This article offers a case study of a transracial adoption involving a mixed-heritage child and a legally Indian adoptive couple. The legal adoption of "Frances T" in 1937, considered to be "in the best interests of the child" by social welfare professionals, took on gendered and racialized meaning in the discourse of the Indian Affairs bureaucrats who subsequently attempted to overturn it. The article uses the case to examine Canadian settler-colonial beliefs about blood and belonging. It also explores the complications that emerged as legally defined Indian people came into contact with provincial child welfare legislation. With the goal of eliminating Indigenous legal and kinship forms, the Indian Act colonized adoption so it could be used as a method of assimilation rather than as a traditional form of Indigenous alliance creation and childcare. The case highlights the themes of Indigenous kinship and sovereignty, legislated Indian identity, and the growing involvement of social workers in the lives of Aboriginal people in the mid- to late-twentieth century. [ABSTRACT FROM AUTHOR]

There is much concern about the extent to which risk assessment tools designed to predict recidivism are equally valid for both Aboriginal and non-Aboriginal offenders. The current study compared Aboriginal and non-Aboriginal male sex offenders on items and total scores of the original and revised Static-99 and Static-2002 scales. The study included five independent Canadian samples with Static-99 and Static-99R scores (319 Aboriginals and 1,269 non-Aboriginals), three of which also had Static-2002 and Static-2002R scores (209 Aboriginals and 955 non-Aboriginals). Aboriginal sex offenders scored significantly higher than non-Aboriginal sex offenders on total scores and items indicative of general criminality and tended to score lower on items indicative of sexual deviancy. Static-99/R total scores and items generally predicted sexual recidivism with similar accuracy for Aboriginal and non-Aboriginal sex offenders. In contrast, significant differences were found for Static-2002/R total scores and several of their items, with lower predictive accuracy for Aboriginals. The results suggest that at least some items of the Static scales are not as predictive for Aboriginal as for non-Aboriginal sex offenders, with differences found on Static-2002/R rather than Static-99/R scales. [ABSTRACT FROM AUTHOR]

Government statistics and empirical research have long documented the fact that Aboriginal people account for a much higher proportion of Canada's inmate population than would be expected by looking at their relative proportion in the general population. In spite of this increasing focus on overrepresentation, there has been little documented change in Aboriginal incarceration rates. Section 718.2(e) was added to the Criminal Code to encourage judicial consideration of alternatives to incarceration, with particular attention to the circumstances of Aboriginal offenders. To evaluate the impact of section 718.2(e), the current study examined 691 randomly sampled sentencing decisions from the Quicklaw database to determine the extent to which Aboriginal status was correlated with judges’ sentencing decisions relative to other legally relevant factors that have traditionally guided sentencing. Hierarchical logistic regression analyses indicated that Aboriginal status did not significantly predict the likelihood of receiving a custodial or non-custodial disposition relative to aggravating and mitigating factors or sentencing objectives cited by judges. Rather, several aggravating and mitigating factors cited by judges, including offence seriousness, prior criminal history, and the plea of the offender were significantly related to sentencing decisions. [ABSTRACT FROM AUTHOR]

Indigenous peoples have been making maps and utilizing GIS for some time, and have been mapped and cadastralized for some time as well. Models of Indigenous spatiality have been the topic of some work, but the data for modelling Indigenous spatiotemporality remain scant, and the subject matter is rich. This paper suggests another layer of representation for GIS when dealing with complex data with a strong relational and qualitative component. In this paper, we present a new data model that we are calling the spatiotemporal motif. It is an open data model incorporating choric (coordinate) as well as topic (attribute) space and chronic (coordinate) as well as kairic (attribute) time. The model aims to fill gaps in other data model depictions concerning lack of support for cyclical time, multiple constraints on what constitutes a proper time or place for a given activity, fluid and dynamic spatiotemporal boundaries, support for narratives and contingencies, and privacy and sensitivity concerns. [ABSTRACT FROM AUTHOR]