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Preschool programs for socially vulnerable children are believed to affect school readiness and language development but infrequently include follow-up to adolescence; observational measurement of receptive vocabulary is rare. The purpose of this longitudinal cohort study (55 children and 41 parents) was to report the trajectory of receptive vocabulary development for socially vulnerable children of diverse ethnicities (Indigenous, other Canadian-born, and Immigrant) who participated in a two-generation preschool program. English receptive vocabulary scores were measured at 5-time points: (a) program intake, (b) program exit, (c) age 7 years, (d) age 10 years, and (e) adolescence, using the Peabody Picture Vocabulary Test – Third Edition (PPVT-III). For all children, PPVT-III scores increased the most between program intake and exit and positive changes were sustained until adolescence. When the sample was examined by gender, PPVT-III scores were higher for boys than girls at all time points. When the sample was examined by ethnicity, other Canadian-born children scored higher than Indigenous and Immigrant children at all time points. Immigrant children scored lowest until age 7 years, and at age 10 years and adolescence scored higher than Indigenous children. Using mixed-effects modeling, PPVT-III scores increased when English was the primary language spoken at home at intake. PPVT-III scores increased slightly as caregiver age and caregiver Adverse Childhood Experiences score increased. PPVT-III scores were lower for Immigrant girls and Indigenous boys than other sub-groups of children. Differential effects of the two-generation preschool program by gender and ethnicity suggest tailoring programming to increase equitability of receptive vocabulary development for immigrant girls and Indigenous boys. Children with intergenerational adversity may require additional support. [ABSTRACT FROM AUTHOR]

Cardiovascular disease is a leading cause of death worldwide, with disproportionate impacts on Indigenous Peoples in Canada. In Spring 2022, a land-based learning program was piloted and evaluated as an Indigenous cultural safety training for professionals at a cardiac care centre and university in a large urban city. Baseline and endline surveys showed an increase in knowledge of Indigenous histories, cultures, and practices; increased reflection on positionality and intention to create change; and strengthened relationships with the land. Future work should explore the long-term effects of land-based cultural safety training on participant behaviours, and health outcomes for Indigenous Peoples. [ABSTRACT FROM AUTHOR]

Through an examination of the history of settler colonial violence against Indigenous peoples and lands in Canada, Palestine, and Australia, this paper exposes the links between colonialism and the penitentiary, across borders. This paper interrogates the differences and similarities between the use of prisons as a tool in settler colonial expansion in these three states. As a contribution to abolitionist thought and theory, this paper highlights the need for an intersectional analysis of the overlapping consequences of settler colonialism and international carceral regimes. Efforts to resist carceral expansion around the world must include efforts to resist colonial expansion, and the voices of Indigenous peoples must be centred throughout this process. [ABSTRACT FROM AUTHOR]

Historical factors including colonization and ongoing socioeconomic inequities impact Indigenous Peoples' ability to mitigate chronic disease risks such as achieving recommended physical activity (PA) levels. Reliably assessing, reflecting, and promoting PA participation among Indigenous Peoples may be impacted by a lack of culturally appropriate assessment methods and meaningful engagement with Indigenous communities throughout the research process. The objectives of this scoping review were to examine: (1) How PA research with Indigenous Peoples used community-specific PA measures developed with and/or for Indigenous Peoples in Canada, Australia, and New Zealand; and (2) How the studies utilized community-based participatory research (CBPR) principles to engage communities. A systematic search was conducted in four electronic databases (Web of Science, Medline, University of Saskatchewan Indigenous Portal, and ProQuest Dissertations and Theses Global). Thirty-one (n = 31) articles were identified and data extracted for narrative synthesis. Studies using community-specific PA measures have been increasing over time. Adapting questionnaires to traditional Indigenous activities such as cultural dances, ceremonies, and food-gathering activities were the most frequent adjustments undertaken to use community-specific measures. There are, however, gaps in research partnering with communities with only 6% of studies including all eight CBPR principles. Practical ways researchers can engage Indigenous communities and build capacity such as training and employing community members were highlighted. More needs to be done to facilitate community self-determination and develop long-term sustainable initiatives. Using culturally appropriate and relevant methodologies including partnering with Indigenous communities may help identification and implementation of culturally relevant and sustainable health-promoting initiatives. [ABSTRACT FROM AUTHOR]

The Journal of Advanced Academics has issued a call for proposals for a special issue on Artificial Intelligence (AI) in advanced academics. The special issue aims to explore the impact of AI on education and its potential to enhance identification and programming in advanced academics. The journal is seeking proposals from scholars and practitioners on various topics related to AI, such as utilizing AI for personalized learning experiences, supporting teachers of gifted students, and ethical implications of AI use. The deadline for proposal submission is July 31, 2024, and the special issue will be published in November 2025. [Extracted from the article]

The unprecedented participation by two Ojibwe-speaking Anishinabek lay delegates in the 1866 meeting of the Electoral Synod of the Anglican Diocese of Toronto garnered a brief flurry of contemporary journalistic coverage across a networked imperial and colonial press. In the most vivid reportage, the two delegates were dehumanized, reduced to the status of 'Indian nags ... becoming inoculated with the ways of Anglicans'. In another more distantly circulated representation, an Indigenous presence at the incipience of Canadian synodality was invested with different rhetorical significance, the unsettling scandal of their voting membership justifying the struggle for self-government in the nascent Anglican Churches of other colonies, thus laying bare anxieties about the precarious situation of colonial Anglicanism. Rather than presuming to interpret the experience and discourse of Indigenous Anglicans, nor simply documenting the first local episode of formal Indigenous involvement in the counsels of Anglicans in Canada, this paper introduces the Electoral Synod, the neglected texts that covered the event, along with the lives of the exoticized churchmen featured in their coverage. [ABSTRACT FROM AUTHOR]

Background: Indigenous patients often present with complex health needs in clinical settings due to factors rooted in a legacy of colonization. Healthcare systems and providers are not equipped to identify the underlying causes nor enact solutions for this complexity. This study aimed to develop an Indigenous-centered patient complexity assessment framework for urban Indigenous patients in Canada. Methods: A multi-phased approach was used which was initiated with a review of literature surrounding complexity, followed by interviews with Indigenous patients to embed their lived experiences of complexity, and concluded with a modified e-Delphi consensus building process with a panel of 14 healthcare experts within the field of Indigenous health to identify the domains and concepts contributing to health complexity for inclusion in an Indigenous-centered patient complexity assessment framework. This study details the final phase of the research. Results: A total of 27 concepts spanning 9 domains, including those from biological, social, health literacy, psychological, functioning, healthcare access, adverse life experiences, resilience and culture, and healthcare violence domains were included in the final version of the Indigenous-centered patient complexity assessment framework. Conclusions: The proposed framework outlines critical components that indicate the presence of health complexity among Indigenous patients. The framework serves as a source of reference for healthcare providers to inform their delivery of care with Indigenous patients. This framework will advance scholarship in patient complexity assessment tools through the addition of domains not commonly seen, as well as extending the application of these tools to potentially mitigate racism experienced by underserved populations such as Indigenous peoples. [ABSTRACT FROM AUTHOR]

There is a growing body of research on the disparities, barriers, and inequities experienced by sexual- and gender-minority communities in Canada, particularly in comparison with heterosexual cisgender counterparts. This article examines data from the community-based Canada-wide Sex Now 2018 (in person) and Sex Now 2019 (online) surveys to gauge the mental health, social and community connection, and service needs of young gay, bisexual, transgender, Two-Spirit, and queer (GBT2Q) men and non-binary people. Differences across people of colour, Indigenous, trans, and non-binary sub-populations provide insight for future interventions and targeted programs to support the mental health of GBT2Q young people across Canada. [ABSTRACT FROM AUTHOR]

Globally, including in North America, Indigenous populations have poorer health than non‐Indigenous populations. This health disparity results from inequality and marginalisation associated with colonialism. Photovoice is a community‐based participatory research method that amplifies the voices of research participants. Why and how photovoice has been used as a decolonising method for addressing Indigenous health inequalities has not been mapped. A scoping review of the literature on photovoice for Indigenous health research in the United States and Canada was carried out. Five electronic databases and the grey literature were searched, with no time limit. A total of 215 titles and abstracts and 97 full texts were screened resulting in 57 included articles. Analysis incorporated Lalita Bharadwaj's Framework For Building Research Partnerships with First Nations Communities. Photovoice was selected to improve knowledge mobilisation and participant empowerment and engagement. Studies incorporated relationship building, meaningful data collection, and public dissemination but had a lesser focus on the inclusion of Indigenous peer researchers or participant involvement in analysis. For photovoice to truly realise its decolonising potential, it must be incorporated into a broader participatory and decolonising research paradigm. In addition, more resources are required to support the involvement of Indigenous people in the research process. [ABSTRACT FROM AUTHOR]

In this study, Indigenous Elders in Canada were interviewed to explore their conceptualizations of death and dying, particularly in relation to suicide. Through reflexive thematic analysis, three key themes were developed: Indigenous conceptions of death and dying, Christian influences on views of suicide, and indirect suicide. The theme of Indigenous conceptualizations of death and dying included the subthemes of spirituality and life after death, highlighting the importance of spiritual beliefs in Indigenous culture and knowledge systems. The impact of Christian influences on views of suicide was also explored, with participants discussing the complex nature of the relationship between Christianity and Indigenous peoples. Finally, the theme of indirect suicide was analyzed, referring to deaths resulting from behaviors that do not necessarily fit within the conventional definition of suicide. Overall, this study highlights the importance of honoring Indigenous cultural knowledge in research related to suicide prevention in Indigenous communities. [ABSTRACT FROM AUTHOR]

In Canada, Black, Indigenous and other youths of colour often have high aspirations, but many are not sure that they are attainable. Context can signal what is in or out of reach to youths, particularly environments that send repeated and proximal signals, like neighbourhoods. Notably, the Social Identity Approach suggests that in neighbourhoods with people like them doing well socioeconomically or being well represented in leadership, youths may see a place for people similar to them, which in turn could benefit how they view their identities and experience well‐being. In this exploratory research, Black, Indigenous and other youths of colour in Montréal (n = 179) were surveyed about their neighbourhood, social and future identities and well‐being. Regressions suggest that youths' neighbourhoods predict the extent to which they perceive that opportunities are accessible to people like them. Youths who reported more opportunities for people similar to them in their neighbourhood tended to report higher alignment between their racial/ethnic and ideal future identities and higher flourishing. The findings highlight the connection between neighbourhood factors—such as cues about whether similar people are welcomed, valued, and have access to opportunities—and the identities and well‐being of Black, Indigenous and other youths of colour. [ABSTRACT FROM AUTHOR]

Newborn removal by North America's child protective services (CPS) disproportionately impacts Indigenous and Black families, yet its implications for population health inequities are not well understood. To guide this as a domain for future research, we measured validity of birth hospitalization discharge codes categorizing newborns discharged to CPS. Using data from 309,260 births in Manitoba, Canada, we compared data on newborns discharged to CPS from hospital discharge codes with the presumed gold standard of custody status from CPS case reports in overall population and separately by First Nations status (categorization used in Canada for Indigenous peoples who are members of a First Nation). Of 309,260 newborns, 4562 (1.48%) were in CPS custody at hospital discharge according to CPS case reports and 2678 (0.87%) were coded by hospitals as discharged to CPS. Sensitivity of discharge codes was low (47.8%), however codes were highly specific (99.8%) with a positive predictive value (PPV) of 81.4%, and a negative predictive value (NPV) of 99.2%. Sensitivity, PPV and specificity were equal for all newborns but NPV was lower for First Nations newborns. Canadian hospital discharge records underestimate newborn discharge to CPS, with no difference in misclassication based on First Nations status. [ABSTRACT FROM AUTHOR]

Support for nature-based solutions (NbS) has grown significantly in the last 5 years. At the same time, recognition for the role of Indigenous Peoples in advancing 'life-enhancing' climate solutions has also increased. Despite this rapid growth, the exploration of the intersection of NbS and Indigenous Peoples has been much slower, as questions remain about the ability of NbS to be implemented while respecting Indigenous rights, governance, and knowledge systems, including in their conceptualizations. To address this knowledge gap, we draw on 17 conversational interviews with Indigenous leaders, including youth, women, technicians, and knowledge keepers from what is currently known as Canada to explore Indigenous conceptualizations of nature, nature-based solutions, and the joint biodiversity and climate crisis. Three drivers of the biodiversity and climate crisis were identified: structural legacy of colonization and capitalism, a problem of human values, and climate change as a cumulative impact from industrial disturbances. Building on this understanding, our findings indicate that shifting towards Indigenous conceptualizations of NbS as systems of reciprocal relationships would: challenge the dichotomization of humans and nature; emphasize the inseparability of land, water, and identity; internalize the principle of humility and responsibility; and invest in the revitalization of Indigenous knowledge systems. As the first exploration of Indigenous conceptualizations of nature within NbS literatures, we close with four reflections for academics, advocates, leaders, activists, and policymakers to uplift Indigenous climate solutions for a just, equitable, and resilient future. [ABSTRACT FROM AUTHOR]

Background: Indigenous Peoples: First Nations, Métis and Inuit, have experienced significant disruptions of physical, mental, emotional and spiritual health and well-being through centuries of ongoing colonization and assimilation. Consequently, breakdown of cultural connections, increasingly sedentary lifestyles and high levels of screen time contribute to health inequity experiences. Purpose: The purpose of this study is to examine associations of cultural connectedness with sedentary behaviour and the influence of relocation from home communities for Indigenous Peoples in Saskatchewan. Methods: Cultural connectedness, sedentary and screen time behaviour were evaluated through online questionnaires among 106 Indigenous adults. Within Indigenous identities, 2 × 2 factorial ANOVA compared cultural connectedness scores with sedentary behaviour and traditional activity participation by relocation from home communities. Results: Among First Nations and specifically Cree/Nehiyawak who relocated from home communities, positive associations of cultural connectedness scores with sedentary behaviour and screen time were identified, with no associations identified among those not relocating. Among Métis who did not relocate, greater ethnic identity, identity, spirituality and cultural connectedness (57.8 ± 5.36 vs. 81.25 ± 16.8; p = 0.02) scores were reported among those reporting 5 or more hours of continuous sitting. Conclusions: Cultural connectedness associations with sedentary behaviour depend on relocation from home communities and differ between First Nations and Métis. Understanding associations of sedentary behaviour specific to First Nations and Métis populations may enable appropriate strategies to improve health outcomes. [ABSTRACT FROM AUTHOR]

This article offers a cross‐national comparison of social work in two countries, Australia and Canada, about the care of Indigenous children within the context of colonization and the evolving profession. The discussion is based on data from two empirical studies that examined professional discourse relating to the removal of Indigenous children from their families and Indigenous peoples more broadly within key historical time frames. The studies involved a content analysis of the flagship journals of the Australian and Canadian professional associations. It is argued that a critical interrogation of professional discourse within these historical and national particularities provides insights that can inform a broader understanding of how practices and constructions of social work are shaped within contemporary practice contexts. The studies revealed that very little attention was paid to problematizing colonial policies and practices, including the state‐sanctioned forcible removal of countless Indigenous children from their biological families, while the professions in both countries were complicit in the oppressive treatment of Indigenous peoples that have left a legacy of intergenerational trauma. The findings suggest a way of understanding social work as a discipline beyond the historical specificities of the two countries that has relevance to social work across the globe. [ABSTRACT FROM AUTHOR]

Indigenous peoples in Canada have suffered from ongoing impacts of colonization. Narrowing the scope to First Nations people in British Columbia, their perspective on health and wellness spans from individual to kin, to land, economy, socialization, and cy-cles that exist in life. Such intricacies have been impacted by colonial systems wherein many Indigenous people have left their traditional lands and communities to pursue other opportunities or to flee unsettling circumstances. This paper uses Indigenous methodologies to collect qualitative data on the experiences of some First Nations peoples when relocating off-reserve as it relates to their health and wellness. The participants of this study were Elders connected to the Tillicum Lelum Aboriginal Friendship Centre, located on Snuneymuxw (Nanaimo) territory, Vancouver Island, British Columbia, Canada. Elders were selected as the sample group based on the traditional perspective of their knowledge and wisdom. Six common themes from Elders' experiences were connection, way of living, education and employment, colonialism, land, and quality of health care. Further, axial coding found four action-based themes that can be applied from the research: racism, relevance, restrictions and resources--creating the 'four Rs' as recommendations for larger health systems in British Columbia, Canada. [ABSTRACT FROM AUTHOR]

In this study, we discuss the colonial project as an eliminatory structure of indigenous ways of knowing and doing that is built into Canadian social and health institutions. We elaborate on the role nursing plays in maintaining systemic racism, marginalization and discrimination of Indigenous Peoples. Based on historical practices and present‐day circumstances, we argue that changing language in research and school curriculums turns decolonization into what Tuck and Yang call a 'metaphor'. Rather, we propose decolonization as a political project where nurses acknowledge their involvement in colonial harms and disrupt the assumptions that continue to shape how nurses interact with Indigenous people, including knowledge systems that perpetuate colonial interests and privilege. Decolonization requires nurses to understand the colonial practices that led to dispossession of land, erasure of knowledge, culture and identity, while upholding indigenous ways of knowing and doing in health, healing and living. As a political manifesto that liberates indigenous life from oppressive structures of colonialism and capitalism, The Red Deal is presented as a visionary platform for decolonization. The aim of this study is to articulate three dimensions of caretaking within The Red Deal as a framework to decolonize nursing knowledge development and practice. Based on the philosophical dimension embedded in The Red Deal that revoke norms and knowledge assumptions of capitalism that destroy indigenous ways of knowing and doing, we underscore an approach toward decolonizing nursing. Our approach rejects the apolitical nature of nursing as well as the unilateral western scientific knowledge approach to knowledge development and recognition. A critical emancipatory approach that addresses the socio‐political and historical context of health care, recognizes dispossession of land and adopts a 'multilogical' vision of knowledge that gives space for representation and voice is needed for true decolonization of nursing. [ABSTRACT FROM AUTHOR]

The Truth and Reconciliation Commission's 2015 Calls to Action identified societal measures necessary for a successful reconciliation process between Indigenous peoples and settlers in Canada, five of which were specific to sport. Half a decade after the Calls to Action were published, the response by national sport organizations in Canada has escaped scholarly attention. Through a lens informed by settler colonial studies, the authors employed summative content analysis to examine the ways, if any, in which national sport organizations in Canada have implemented relevant Calls to Action. The results indicate a lack of response by most national sport organizations which, we argue, represents settler silence. [ABSTRACT FROM AUTHOR]

Background: Red River Métis families need access to meaningful and appropriate resources when their children are sick. At the invitation of the Manitoba Métis Federation (MMF) to partner in this research, our aim was to understand Red River Métis parents' experiences and preferences for seeking child health information when their child is acutely ill, to inform the adaptation of existing parent resources. Methods: A qualitative descriptive approach underpinned by a participatory paradigm guided this study. Semi-structured interviews were conducted with 19 Red River Métis parents and Elders via Zoom or telephone. An inductive thematic analysis approach was used to explore patterns and themes across the data. Results: Analysis generated four themes: (1) We're here too; (2) We are not all the same; (3) Finding trustworthy information; and (4) Information needs to be widely available. Red River Métis pride was prominent in the results. Parents provided tangible ways to modify existing parent resources, including adding information on how to access Elders, healers and/or traditional medicines and showing different family structures, transport, living situations, Métis names, and incorporating Métis languages. While most parents reported looking for child health information online, they also stressed the need to provide multiple options, including information sheets, recognizing that parents seek information in different contexts. Parents also emphasized the importance of accessible, safe spaces to find child health information, including local schools, community centres, healthcare organizations and the MMF. Conclusion: There is a lack of child health information created specifically for Red River Métis families. The development of this information can support their information needs and preferences and the ongoing efforts to revitalize Red River Métis culture and language. Study findings will inform the adaptation and dissemination of existing child health resources to ensure they reflect Red River Métis parents' information needs and preferences. This research is a critical step in addressing an identified need for Red River Métis families to have culturally relevant and meaningful child health resources, and in the pursuit of equitable care for all children in Canada. Trial Registration: N/A. [ABSTRACT FROM AUTHOR]

Whether leased or sold, Indigenous land provided the endowment capital for new universities in the nineteenth century. Many institutions of higher learning – including the universities of Toronto and Manitoba – began as large-scale landowners. By 1828, Toronto's university still held more than two hundred thousand acres of land, an area larger than the present-day city of Toronto. The extent of university landholding in settler societies, however, has often been missed because the land parcels assigned to universities were both larger than, and distinct from, their campuses. This article accordingly examines how landholding undergirded Canadian universities' development in the nineteenth century, taking the University of Toronto and the University of Manitoba as its focus. It argues that land was the essential ingredient in university building in both Ontario and Manitoba, linking these new universities' establishment and subsequent wealth to Indigenous dispossession. Using Indigenous land to finance higher education was not unique to these universities nor to Canada. Yet, across settler societies, university landholding made institutions of higher education the beneficiaries of Indigenous removal and agents of colonization. In addition, once in operation, these new universities would also produce knowledge about land and its cultivation. Inspired by the growing field of European agricultural science, Canadian universities with land endowments professionalized the study of branches of knowledge like agriculture and engineering, displacing Indigenous ways of being and thinking about land. The effect of this knowledge valuation is still felt today. The products of university agricultural research – from nitrogen fertilizers to hybridized corn – profoundly transformed landscapes and altered local ecologies in line with settler knowledge systems and desires. [ABSTRACT FROM AUTHOR]

This article examines how the network of settler colonial systems in Canada worked to ensure the widespread and intentional cover-up that allowed one man to remain in the Indian Residential School (irs) system for over two decades (from 1910 to 1932) despite overwhelming evidence of his abuse. Using genocide scholar Andrew Woolford's metaphor of settler colonial mesh as a framework, this article details the 1930 case against Birtle Indian Residential School Principal Henry B. Currie to understand the multiple strategies of concealment used to protect him. A multitude of actors and institutions were involved in the coverup: the Indian agent and the Department of Indian Affairs, the Presbyterian Church, the court systems, and the public press. Strategies of concealment included blatant bribery, transferring accused principals to other schools, document falsification, forced marriages, and misreporting runaways, along with the irs system itself, which kept children from their families and support systems. The article concludes with a discussion of settler claims of ignorance and the role archives play in revealing the truth about abusers within the irs system. [ABSTRACT FROM AUTHOR]

This article explores the founding and financing of national Indigenous organizations during the shift in Canadian politics towards the ideal of participatory democracy during the late 1960s and early 1970s. It investigates the emergence of two separate organizations, the National Indian Brotherhood (nib) for "status Indians" and the Native Council of Canada (ncc) for "non-status Indians" and Métis, following the collapse of the pan-Indigenous National Indian Council (nic) in 1968. It highlights the key role that funding played in the structuring of national-level Indigenous politics but argues that accepting federal funding did not simply equate to government control. Instead, both the nib and ncc successfully resisted and – in limited ways – shaped federal policies towards Indigenous peoples. The issue of federal funding opened questions regarding Indigenous rights and self-determination, concepts that were employed in differing ways by the leaders of these organizations and federal officials. While marking a stark shift away from the earlier suppression of Indigenous political movements, federal funding was used to integrate different Indigenous groups as citizens into the Canadian settler state. Nevertheless, federal funding served not only to limit, but also to expand, the practical possibilities of Indigenous organizing, with political leaders recasting government money as the right of Indigenous peoples and a tool for self-determination. [ABSTRACT FROM AUTHOR]

First Nations, Inuit, and Métis, Indigenous peoples in Canada, have long experienced racism within health services resulting in a health service system that many Indigenous people in Canada do not want to access. Research informing Indigenous health services must consider how findings and analysis happen within the community, what information is shared, and how it improves access to health services. Information shared in Indigenous research methods was communicated at the end and throughout the project. Indigenous knowledge mobilization in Indigenous research methods requires researchers to receive knowledge from the community and research participants. Also, knowledge sharing and moving into practice happen continuously throughout the research process. These qualities of Indigenous knowledge mobilization facilitate increasing accessibility to health services through Indigenous knowledge identified in research. This article describes an Indigenous knowledge mobilization framework that may be adapted within Indigenous communities looking to make transparent how Indigenous knowledge is incorporated within health services. [ABSTRACT FROM AUTHOR]

Substance use has been identified by Indigenous populations as contributing to health disparities facing their communities. Rates of trauma exposure and post-traumatic stress disorder are higher in Indigenous, compared to non-Indigenous, populations and have been linked to substance use. Historical trauma is thought to be one mechanism underlying substance use and related disorders. The purpose of the present study is to summarize the current state of the literature focusing on the association between trauma (historical and lived) and substance use among Indigenous populations in the United States and Canada. Databases were systematically searched using the preferred reporting items for systematic reviews and meta-analyses statement. The search strategy initially yielded 4,026 articles. After exclusion of ineligible articles, 63 articles remained for synthesis. Results of the present review provide evidence for a positive link between substance use and both historical trauma (i.e., 86.4% of studies) and lived trauma (i.e., 84.7% of studies). Indigenous participants reported that historical trauma and pain related to loss of cultural identity contributed to substance use in their communities. Indigenous participants also consistently described an association between lived trauma and substance use. Despite heterogeneity among Indigenous communities, findings suggest a significant association between trauma and substance use across many different tribes and settings (e.g., reservation/reserve, rural/urban). Indigenous participants identified healing from trauma and reconnecting with culture as necessary components for reducing substance use and maintaining sobriety. With this, the development and implementation of interventions should partner with Indigenous communities in a manner that promotes and enhances cultural values for healing. [ABSTRACT FROM AUTHOR]

Background: In spite of past efforts to increase screening uptake, the rates of screening-detectable cancers including breast, cervical, colorectal and lung are rising among Indigenous persons in Ontario compared to other Ontarians. The Ontario Ministry of Health has an equity framework, the Health Equity Impact Assessment (HEIA) Tool, that was developed to guide organizations in the provision of more equitable health and social services. Although the HEIA Tool identifies that the health of Indigenous persons may benefit from more equitable provision of health and social services, it provides very little specific guidance on how to apply the HEIA Tool in a culturally relevant way to policies and programs that may impact Indigenous peoples. Discussion: Guided by the Calls to Action from the Truth and Reconciliation Commission of Canada and the United Nations Declaration on the Rights of Indigenous Peoples, an Indigenous Lens Tool was developed through a collaborative and iterative process with stakeholders at Cancer Care Ontario and with representatives from Indigenous community-based organizations. The Indigenous Lens Tool consists of four scenarios, with supporting documentation that provide context for each step of the HEIA Tool and thereby facilitate application of the equity framework to programs and policies. The document is in no way meant to be comprehensive or representative of the diverse health care experiences of Indigenous peoples living in Canada nor the social determinants that surround health and well-being of Indigenous peoples living in Canada. Rather, this document provides a first step to support development of policies and programs that recognize and uphold the rights to health and well-being of Indigenous peoples living in Canada. Conclusions: The Indigenous Lens Tool was created to facilitate implementation of an existing health equity framework within Cancer Care Ontario (now Ontario Health). Even though the Indigenous Lens Tool was created for this purpose, the principles contained within it are translatable to other health and social service policy applications. [ABSTRACT FROM AUTHOR]

The unprecedented global continuous rise in autism prevalence is often referred to as a Pandemic while its parallel cost increase to society portrays a Tsunami. Autism data originates mostly from industrialized High-Income geopolitical regions in Europe, North America, and Asian regions. Although efforts to determine autism data from regions in Low and Mid-economies are ongoing, prevalence information from geographically remote and economically vulnerable communities within the privileged regions is largely undetermined, as is the case of the Canadian Indigenous communities, the First Nations, Inuit, and Métis highlighted in this focused review. The underlying theoretical approach adopted here is Transcultural Psychiatry with its emphasis on Context including sociopolitical circumstances, considered the gateway to understanding health, illness, and recovery in groups and individuals. Accordingly, the review includes a concise relevant government system description and history of the relations with Indigenous peoples to provide context to present indigenous relations to Canadian government agencies. Scores in these communities face a myriad of survival challenges encompassing meagre health resources and services. Establishing autism prevalence data in these communities are exceedingly difficult due to multiple factors. While prominent among them are their strong ties to traditional approaches to health, illness, and autism conceptualization, the crucial obstacle is Crown and Provincial government authorities' and agencies' historically rooted colonial response to the needs of families with autistic members. It embodies a posture of infantilization, an attitude that is "frozen in time" in the approach, practice, accommodations, and services for these families. The review provides the preferred autism terminology, information sources, article flow, and Future Directions, all found in the Introduction's first paragraphs. [ABSTRACT FROM AUTHOR]

Epistemic disobedience (Mignolo) to settler-coloniality in Canada requires conscientisation to Indigenous peoples' stories and a decolonial turn (Maldonado-Torres) in epistemology and ontology of relations (Tinker) between Indigenous and settler peoples. One group of primarily settler Christians on unceded and unsurrendered Algonquin/Anishnaabe territory engaged such a praxis, through Right Relations with their United Church in Ottawa, toward social healing (Lederach and Lederach) of colonial wounds, transformationally engaging in oral-aural praxis to relationally receive hi/stories of local Indigenous communities. Stan McKay, Cree elder and former moderator of the United Church of Canada, through Indigenous peoples' understanding of creation invites a decolonial turn with hermeneutical listening in which one hears teachings of Jesus as cry of creation – such that even "the stones cry out" (Luke 19:40) and the trees teach – which has implications for a settler theology of aurality. [ABSTRACT FROM AUTHOR]

Aims: This study aimed to compare COVID-19 health policy and programme responses in 16 Northern and Indigenous regions in Canada. The goal was to summarise strategies used to mitigate the initial spread of the pandemic while highlighting aspects that reflect Indigenous values. Methods: A scoping review of grey literature was completed, focusing on territorial, regional health authority, and community level websites. Further media analysis was conducted to reach saturation regarding policy changes and programmes implemented to prevent transmission, improve health communication, access testing, provide health services effectively, secure borders, and provide financial assistance. Common responses were mapped on the Women's College Hospital's Wholistic Framework for Safe Wellness to identify aspects that reflected Indigenous values. This framework utilises the medicine wheel to discuss physical health (body), ceremony (spirit), community health (heart), and assessment (mind). Results: The Women's College Hospital's Wholistic Framework for Safe Wellness quadrants of the body, spirit and heart were covered by most regions via health communication efforts, adaptations to traditional practices, and continuation of care during the pandemic, respectively. It was found that 13 regions had pandemic responses adapted for Indigenous populations. Conclusions: The responses in each Northern region show that protecting each community was a priority; however, policies and programmes were developed as a kaleidoscope of what can be done quickly and evaluated later. Assessment, risk, and prevention, covered by the mind quadrant of the Women's College Hospital's Wholistic Framework for Safe Wellness, were missing in initial emergency responses. Increasing capacity for emergency management in Northern and Indigenous regions will require contingency planning that acknowledges and builds off traditional knowledge. [ABSTRACT FROM AUTHOR]

Introduction: Failings in providing continuity of care following an acute event for a chronic disease contribute to care inequities for First Nations Peoples in Australia, Canada, and Aotearoa (New Zealand). Methods: A rapid narrative review, including primary studies published in English from Medline, Embase, PsycINFO, and Cochrane Central, concerning chronic diseases (cancer, cardiovascular disease, chronic kidney disease, diabetes, and related complications), was conducted. Barriers and enablers to continuity of care for First Nations Peoples were explored considering an empirical lens from the World Health Organization framework on integrated person-centred health services. Results: Barriers included a need for more community initiatives, health and social care networks, and coaching and peer support. Enabling strategies included care adapted to patients' cultural beliefs and behavioural, personal, and family influences; continued and trusting relationships among providers, patients, and caregivers; and provision of flexible, consistent, adaptable care along the continuum. Discussion: The support and co-creation of care solutions must be a dialogical participatory process adapted to each community. Conclusions: Health and social care should be harmonised with First Nations Peoples' cultural beliefs and family influences. Sustainable strategies require a co-design commitment for well-funded flexible care plans considering coaching and peer support across the lifespan. [ABSTRACT FROM AUTHOR]

Objective: Racism acts as a major barrier to accessing health services for Indigenous communities in Canada, often leading to delayed, avoided or lack of treatment altogether. The Métis population is uniquely positioned in urban settings, as they experience discrimination from both Indigenous and mainstream health and social services due to Canada's long colonial history that is ongoing. Yet, Métis are often left out of discussions regarding racism and health service access. This study explores the experiences of racism and health service access among Métis peoples in Victoria, British Columbia. Methods: We allied a conversational interview method to explore and understand experiences of self-identifying Métis women, Two-Spirit and gender diverse people (n = 24) who access health and social services in Victoria. Data analysis followed Flicker and Nixon's six-stage DEPICT model. Results: In this paper, we share the experiences of racism and discrimination of those who accessed health and social services in Victoria, British Columbia Such experiences include passing as White, experiencing racism following Métis identity disclosure and witnessing racism. Passing as White was viewed as a protective factor against discrimination as well as harming participants' sense of identity. Experiences of racism took the form of discriminatory comments, harassment and mistreatment, which influenced the willingness of disclosing Métis identity. Witnessing racism occurred in participants, personal and professional lives, negatively impacting them in indirect ways. Each experience of racism had a negative influence on participants' wellbeing and shaped their experience of accessing health and social services. Conclusions: Métis people confront racism and discrimination when attempting to access health and social services through first-hand experiences, witnessing and/or avoidance. While this study contributes to the all too often unacknowledged voices of Métis in Canada, there is a continued need for Métis-specific research to accurately inform policy and practice. [ABSTRACT FROM AUTHOR]

Indigenous Canadians suffer disproportionately from mental health concerns tied to histories of colonization, including exposure to Indian Residential Schools. Previous research has indicated that preferred therapies for Indigenous populations fuse traditional cultural practices with mainstream treatment. The present study comprised 32 interviews conducted with Indigenous administrators, staff, and clients at a reserve-based addiction treatment center to identify community-driven and practical therapeutic solutions for remedying histories of coercive colonial assimilation. Thematic analysis of semi-structured interviews revealed that counselors tailored therapy through cultural preferences, including the use of nonverbal expression, culturally appropriate guidance, and alternative delivery formats. Additionally, they augmented mainstream therapeutic activities with Indigenous practices, including the integration of Indigenous concepts, traditional practices, and ceremonial activities. Collectively, this integration of familiar counseling approaches and Indigenous cultural practices in response to community priorities resulted in an innovative instance of therapeutic fusion that may be instructive for cultural adaptation efforts in mental health treatment for Indigenous populations and beyond. Public Significance Statement: Thematic analysis of interviews with administrators, staff, and clients from an Indigenous-controlled addiction treatment center on a Canadian First Nations reserve identified two major ideals for counseling practice: tailoring therapy through cultural preferences and augmenting therapy with Indigenous traditions. Adherence to these ideals resulted in an innovative instance of therapeutic fusion that may be instructive for cultural adaptation efforts in mental health treatment for Indigenous populations and beyond. [ABSTRACT FROM AUTHOR]

Sex trafficking has been identified as a prominant health and human rights concern in Canada. However, there has been little empirical research on the topic and existing studies are largely found within the grey literature. This review sought to identify and summarize the current scholarly literature about sex trafficking of women and girls in Canada. We identified empirical studies using a keyword search in ProQuest, Web of Science, and Scopus. Eligible articles were published in English in 2000 or later, included a focus on women victim/survivors, and analyzed human/participant data. Only 14 studies met eligibility criteria. Most studies were qualitative, based on interviews or focus groups primarily with stakeholders, and set in the province of Ontario. Key findings highlighted challenges in conceptualizing sex trafficking centered largely around issues of coercion and consent. Pathways into trafficking (economic displacement, past abuse, and broken ties with family and community) and gaps and barriers in anti-trafficking responses (narrow or conflicting definitions, stigmatization and criminalization of sex work, and a lack of accessible or appropriate services) particularly impacted Indigenous, im/migrant, and other marginalized women and girls. There is a pausity of empirical studies on sex trafficking in Canada and this has implications for the development of data-driven policies and protocols. Further research should seek to highlight the voices of survivors and impacted communities and evaluate strengths and limitations of Canadian anti-trafficking interventions. [ABSTRACT FROM AUTHOR]

Indigenous individuals are vastly over-represented among people incarcerated in Canada. We collected extensive clinical information and outcome data from Review Board (RB) files and obtained lifetime criminal records for 1800 individuals found Not Criminally Responsible on Account of Mental Disorder (NCRMD) in BC (n = 222), ON (n = 484), and QC (n = 1094). Indigenous and non-Indigenous people were compared on (a) socio-demographic, clinical, and criminal histories; (b) index offenses; (c) processing by the RB; and (d) recidivism. Compared to published rates of the disproportionate incarceration of Indigenous people in prisons in Canada (30%), just 3.9% of people in custody with an NCRMD finding were identified as Indigenous. Compared to non-Indigenous people, Indigenous people had higher rates of substance use disorders, personality disorders, and lower rates of mood disorders at verdict and came from low population density neighborhoods but high population density homes. Indigenous individuals were detained in custody longer and remained under supervision longer than non-Indigenous individuals but recidivated at similar rates. Criminal histories, mental health characteristics, and index offenses of Indigenous people found NCRMD were similar to non-Indigenous people found NCRMD. Further research is required to determine if seriously mentally ill Indigenous people who come into contact with the justice system are considered for the NCRMD defense similarly to non-Indigenous people and to explore why Indigenous individuals receive more restrictive dispositions, yet time to reoffending is similar. [ABSTRACT FROM AUTHOR]

Canadian Schools of Nursing rest upon white, colonial legacies that have shaped and defined what is valued as nursing knowledge and pedagogy. The diversity that exists in clinical nursing and is emerging within the graduate student population is not currently reflected within nursing faculty and academic leadership. Black, Indigenous, and People of Color (BIPOC) nurse leaders, historically and presently, are repeatedly left unacknowledged as knowers and keepers of nursing knowledge. This lack of diversity persists across nursing knowledge generation, research, and healthcare practices that ultimately aim to serve the increasingly diverse Canadian population. This narrative inquiry study examined the experiences of eight BIPOC graduate nursing students as they navigated white academic nursing spaces. The findings are presented to reflect their experiences of entrenched in whiteness, erasure of identity, and navigating belonging. These study findings highlight the importance of surfacing academic nursing history shaped by colonialism and racism, the need to diversify nursing faculty and the graduate nursing student population, and implementing nursing curricular and syllabi audits to ensure that they reflect the multitude of ways of knowing to expand dominant Eurocentric and Western knowledge in nursing education. [ABSTRACT FROM AUTHOR]

This article discusses the need to understand mental health problems in the context of social structures, contexts, and processes. The author argues for a cultural-ecosocial systems approach that recognizes the interplay between human biology, psychology, and participation in socially constructed niches and larger systems. The article emphasizes the importance of cultural meaning in constituting the social world and mediating its impacts on individuals. The author also provides an example of how this approach can be applied to understand the transgenerational transmission of trauma among Indigenous peoples in Canada. Overall, the article highlights the complexity of the social environment and the need for a comprehensive approach to studying and intervening in mental health. [Extracted from the article]

The article focuses on Canada's infrastructure gap in mid- and northern regions, attributing it to historical factors, fragmented development, and underrepresentation of rural and Indigenous communities in decision-making. It highlights cross-cutting challenges exacerbating the gap and outlines community priorities in physical, digital connectivity, well-being, and energy security, advocating for region-based assessments and Indigenous rights integration in infrastructure planning.

Background: Research approaches used to understand Indigenous people in Canada have predominately used Western approaches and have not reflected Indigenous ways of knowing, protocols, or worldviews. The landscape of research involving Indigenous people is changing with a growing number of Indigenous scholars reclaiming and revitalizing Indigenous knowledge. Two-Eyed Seeing provides a framework whereby conscious and deliberate conversations and research approaches are determined prior to and throughout the research process by the research team to guide a balance of each knowledge. However, Two-Eyed Seeing approaches or methods used during data analysis within the literature remains sparse necessitating this integrative review. Purpose: To review the literature where Two-Eyed Seeing has been applied and to identify the approaches or methods used during data analysis and discuss the implications for research with Indigenous communities worldwide. Methods: The five-stage approach outlined by Whittemore and Knafl (2005) was used to guide this integrative review. Results: A total of 321 articles were reviewed from four databases, yielding 32 articles. Conclusions: This integrative review is novel in that it is the first review known to specifically explore the use and application of a Two-Eyed Seeing framework during data analysis. Five main themes are presented including (1) Indigenous community member involvement with analysis, (2) Co-Learning during data analysis, (3) Visual or symbolic conceptualizations to guide analysis, (4) Statement acknowledging Indigenous knowledge during data analysis, and (5) Sharing of Traditional stories to guide data analysis. Additionally, five Two-Eyed Seeing approaches less commonly used during data analysis are provided. [ABSTRACT FROM AUTHOR]

The First Nations and Métis Organ Donation and Transplantation Network (the Network) facilitates Indigenous-driven, culturally-informed, and safe research, policies, education, and advocacy regarding organ donation and transplantation through the building of collective intelligence among Indigenous peoples in Canada. The Network's think tank comprises Indigenous Elders, thought leaders, and persons with lived experiences of organ donation—living donors and organ recipients—as well as healthcare professionals, outreach workers, and university-based researchers. The Network responds to the failure of governmental institutions to reduce health disparities facing Indigenous peoples, and the dispersal of Indigenous collective intelligence caused by changing federal or provincial and territorial leadership and priorities. The collective intelligence of Indigenous peoples regarding end-stage organ failure and organ donation and transplantation is central to improving patient experiences, increasing the number of Indigenous organ donors and recipients, and finding pathways for advancing healthcare reforms that prevent and treat end-stage organ failure. [ABSTRACT FROM AUTHOR]

The article focuses on the implications of establishing a northern corridor on soft infrastructure in the North and near North regions. Topics discussed include soft infrastructure deficits, challenges related to transportation in sparsely settled areas, the potential for hard infrastructure development, and the importance of community engagement, education, and policies to ensure equitable benefits and support for northern communities.

Despite the challenges facing Indigenous youth and their communities due to historical and contemporary institutionalised racism in Canada, communities are drawing on the richness of their own histories to reassert their cultural heritage. Doing so supports mental health outcomes of young people in particular, as highlighted in a compelling body of research. The question facing many communities, however, is how they can facilitate such child and youth engagement in order to support related positive mental health outcomes. This article reports on findings from a Participatory Action Research (PAR) study conducted in a First Nations community in Unama'ki (Cape Breton), Atlantic Canada. The study, Spaces & Places, was a partnership between the community-based mental health service provider (Eskasoni Mental Health Services, EMHS), eight community youth (14–18 years old), and a team of academics. Situated within a resilience framework, the team explored the ways in which the community facilitated, or restricted, youth civic and cultural engagement. Foregrounded against a strong legacy of cultural reassertion within the community, findings highlight the core resilience-promoting resources that support positive youth development. Additionally, findings demonstrate how these resources provide meaningful support for youth because of the way in which they are intertwined with one another. Furthermore, cultural engagement is underpinned by the Two-eyed Seeing model, supporting youth to integrate their own culture with settler culture in ways that work best for them. Findings support community-based service structures, and underscore the importance of community resilience in the effective support of Indigenous children and youth. [ABSTRACT FROM AUTHOR]

In Canada, Indigenous populations are disproportionately threatened by wildfire smoke and the associated adverse health impacts. This paper presents the results of a narrative review of 51 academic and related resources which explored protective action decision making during wildfire smoke events within Indigenous communities in Canada. A search of scholarly articles and other relevant sources yielded resources which were subject to thematic analysis and described in order to present a narrative review of current knowledge and gaps in research. A small and growing literature provides insights into protective actions taken by the general population during wildfire smoke events, but very little is known about protective actions taken by Indigenous peoples in Canada during wildfire smoke events. This lack of understanding hinders the capacity of decision makers to improve emergency management and minimize community health impacts of wildfire smoke. [ABSTRACT FROM AUTHOR]

BACKGROUND: The disturbance of colonized trees and soil, such as through forestry activities, has been proposed to disperse soil- and tree-inhabiting fungal pathogens. Cryptococcus gattii sensu lato is one such pathogen that was detected on Vancouver Island, British Columbia, Canada, beginning in 1999 and caused human and animal illness. OBJECTIVES: Our aim was to determine if C. gattii s.l. human case incidence on Vancouver Island was correlated with the intensity of landscape-level tree harvesting occurring near human settlement areas. METHODS: We created buffers around human settlement areas with radii increments of 2:5 km, from 2.5 to 20 km, and summed the area of annual tree harvests occurring within each buffer zone. We then performed Spearman rank–order correlation to measure the association between case incidence and annual tree harvest intensity at each radius from 1998 through 2014. RESULTS: The incidence of C. gattii was positively correlated with tree harvesting intensity only at distances of 7:5 km (푟=0.66, 푝=0.004) and 10 km (푟=0.64, 푝=0.005) from human settlement areas. As annual tree harvesting area increased between 1999 and 2003, so did annual C. gattii incidence in humans, before both plateaued around 2002 and decreased after 2007. DISCUSSION: Our findings suggest that tree harvesting plays a role in the spread of C. gattii on Vancouver Island. This may be due to tree cutting or soil disturbance facilitating the aerosolization of spores to increase infection risk. This research also illustrates the contribution that geographic information systems can make to public health research on environmental disturbance and disease outbreaks. [ABSTRACT FROM AUTHOR]

In October 2018, Canadian retailer Mountain Equipment Co-op publicly asked, "Do white people dominate the outdoors?" and acknowledged that their representations were "part of [a] problem." Relying on Ahmed's theorizations of diversity work, this paper offers an intersectional interrogation of Mountain Equipment Co-op's (MEC's) commitment to including more "diversity" in their representations and considers how both MEC's statement and their early efforts to diversify simultaneously efface the gendered, ableist, fatphobic, settler colonial and racist structuring of "the outdoors" both in MEC's practices and in "Canada" more broadly. Our analysis highlights how MEC's practices continue to reflect and reproduce the appropriation of wilderness for a narrow range of bodies. [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]

"Fragments of Truth: Indian Residential Schools and the Challenge of Reconciliation in Canada" by Naomi Angel, edited by Dylan Robinson and Jamie Berthe, is a book that engages with the topic of reconciliation in Canada, specifically focusing on the Indian residential school system. The book explores the history, archival research, testimonies, and material sites related to the residential schools. It also discusses the role of images, affect, and haunting in the process of reconciliation. The book offers a nuanced and thought-provoking perspective on the topic, challenging deterministic narratives and highlighting the potential for healing and new futures to emerge. [Extracted from the article]