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In the midst of the global Covid-19 pandemic, educators are invited to pause and reconsider the legacies this crisis will leave for future generations. What lessons do we take forward in a post-Covid-19 curriculum? This article contemplates the value of Indigenous resilience, innovation, and adaptation in times of crisis—"In(di)genuity", if you will—and considers its implications on Indigenous knowledge and the curricular discourse more broadly. Despite encouraging developments in Indigenous education since the Truth and Reconciliation Commission, a settler historical consciousness continues to pervade the modern discourse of Indigenous education, insofar as Indigenous knowledge is often perceived as outdated, irrelevant, or inferior to Western knowledge systems. This problematic misconception ignores the resilience, innovation, and adaptation that Indigenous peoples have demonstrated in the face of historical crises. This article offers an Indigenous perspective on crisis, grief, and renewal in the context of Covid-19 and advocates for the renewal of the Canadian curricular landscape. [ABSTRACT FROM AUTHOR]

This article considers the role and influence of women’s groups and larger national women’s social movements during two different constitutional moments: the lead-up to the finalisation of the 1982 patriation of the Canadian Constitution and the lead-up to the 1998 Good Friday agreement in Northern Ireland. We argue that while women were successful in ensuring women’s participation and consideration of women’s issues in these constitutional negotiations, those accomplishments did not lead to a significant increase of women’s representation in formal politics. In both the Canadian government-sponsored National Action Committee on the Status of Women and the political party, the Northern Ireland Women’s Coalition, women’s descriptive representation in formal politics did not improve dramatically as a result of women’s participation in either constitutional process which suggests the need for guarantees of greater representation, such as what women’s electoral quotas would constitute. [ABSTRACT FROM AUTHOR]

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