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In the face of declining human-ecological systems, as well as intercultural and interspecies trauma, we are currently witnessing a renaissance of activist-orientated environmental education. In Canada, this work is increasingly viewed as part of a broader healing response of "DEEP" reconciliation work between Indigenous and non-Indigenous Peoples, and ultimately humankind and the planet. This article locates these themes of healing human-ecological trauma and Indigenous-non-Indigenous relationships, within the work of the International Resilience Network (IRN)--a community of practice which aims to collectively impact social-ecological resilience, in part through transformative pedagogical practices which simultaneously support Indigenous resurgence and develop epistemological and relational solidarity between Indigenous and non-Indigenous Peoples. Through our story of the IRN's inaugural summit, we share our learnings of such pedagogical practices amidst the tensions and paradoxes inherent within a decolonizing agenda.

Addressing our growing planetary crisis and attendant symptoms of human and human-ecological disconnect, requires a profound epistemological reorientation regarding how societal structures are conceived and articulated; named here as the collective work of decolonisation. While global dynamics are giving rise to vital transnational solidarities between Indigenous peoples, these same processes have also resulted in complex and often contradictory locations and histories of peoples at local levels which unsettle the Indigenous-non-Indigenous binary, providing new and necessary possibilities for the development of epistemological and relational solidarities aimed at increasing social-ecological resilience. The International Resilience Network is an emerging community of practice comprised of Indigenous and settler-migrant peoples aimed at increasing social-ecological resilience. This article narrates the story of the Network's inaugural summit, and provides an overview of contextual issues and analysis of particular pedagogical aspects of our approach; foregrounding ruptures between ontology and epistemology that inevitably occur when culturally and generationally diverse groups who are grounded in different daily realities and related agency imperatives come to share overlapping worldviews through learning 'in place' together. Developing pedagogical practices for naming and negotiating associated tensions within the collective work of decolonisation is, we argue, a critical step in enabling practices conducive towards the shared goal of increased human-ecological resilience.

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