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The following examines factors associated with Indigenous secondary student success with a focus on wise practices in quality education in a northern Ontario city, Canada. Wise practices are an Indigenous perspective on best practices that recognizes there are a diversity of Indigenous ways of knowing and being, and that local histories, communities, and cultural practices are relevant. Results of qualitative research with Indigenous students, staff, teachers, and graduates suggest that parents and the social environment are determinants in Indigenous student success and that Indigenous students negotiate their identity in the pursuit of success. Furthermore, Indigenous curriculum and Indigenous teachers and administrative staff are essential in supporting student success and nurturing the educational journeys of students. Wise practices in Indigenous education in northern Ontario reflect localized land-based learning and teaching in collaboration with urban Indigenous organizations and Elders, and Knowledge holders and administrative officials.

BACKGROUND: There is a dearth of research about occupational health and safety experience in Indigenous communities and compensation applications from Indigenous workers appear limited. OBJECTIVE: This qualitative descriptive study was designed to explore workers’ compensation experiences in some Canadian Indigenous communities. METHODS: A community-based participatory research approach was used to conduct focus groups (n = 25 participants) in three Northeastern Ontario (NEO) Indigenous communities and at one NEO Indigenous employment centre. Semi-structured focus group questions addressed community experience with workers’ compensation, the compensation process, and discussion of a training session about the process. Reflexive thematic analysis followed Braun and Clarke procedures. RESULTS: Discussion with study participants resulted in these themes: 1) both lack of knowledge, and knowledge, about compensation demonstrated, 2) impact of lack of compensation coverage and need for universal coverage on reserve, 3) need for community training sessions about workers’ compensation, 4) workload and financial impact of workers’ compensation on reserve, and 5) requirement for cultural competence training in the compensation board. CONCLUSIONS: This qualitative descriptive study revealed the: need for more information about applying for workers’ compensation and navigating the process, need for universal workplace insurance coverage in Indigenous communities, demand for community-based compensation process training, community costs of compensation, and the requirement for cultural safety and competence training for compensation organization employees. More education about the workers’ compensation process would be of benefit to leadership, health care providers, administrative personnel, employers, and employees on reserves. Nurses in community health centres are well situated to provide further guidance.

Background and aimsThe Conceptual Framework of Harmful Gambling moves beyond a symptoms-based view of harm and addresses a broad set of factors related to the risks and effects of gambling harmfully at the individual, family, and community levels. Coauthored by international research experts and informed by multiple stakeholders, Gambling Research Exchange (GREO) facilitated the framework development in 2013 and retains responsibility for regular updates and mobilization. This review article presents information about the revised version of the Conceptual Framework of Harmful Gambling completed in late 2018.MethodsWe describe eight interrelated factors depicted in the framework that represent major themes in gambling ranging from the specific (gambling environment, exposure, gambling types, and treatment resources) to the general (cultural, social, psychological, and biological influences). After outlining the framework development and collaborative process, we highlight new topics for the recent update that reflect changes in the gambling landscape and prominent discourses in the scientific community. Some of these topics include social and economic impacts of gambling, and a new model of understanding gambling related harm.Discussion and conclusionsWe address the relevance of the CFHG to the gambling and behavioral addictions research community. Harm-based frameworks have been undertaken in other areas of addiction that can both inform and be informed by a model dedicated to harmful gambling. Further, the framework brings a multi-disciplinary perspective to bear on antecedents and factors that co-occur with harmful gambling.

The emergence of Alzheimer’s disease and related dementias (ADRD) in Indigenous populations across Canada is of rising concern, as prevalence rates continue to exceed those of non-Indigenous populations. The Intergenerativity Model, guided by Indigenous Ways of Knowing, nurtures a psychosocial approach to promoting healthy brain aging and quality of life. Community-based participatory action methods led by interviews, focus groups, and program observations aid in identifying the barriers to and facilitators of success for intergenerational social engagements in the Anishinaabe community of Wiikwemkoong in northwestern Ontario. A qualitative thematic analysis guides future recommendations for programming opportunities that foster traditional roles of older First Nation adults and support intergenerational relationships. The results of this project elicit culturally appropriate recommendations for community-driven supports that address healthy brain aging. These outcomes are relevant to other Indigenous communities as the framework for determining that culturally appropriate health supports can be adapted to the unique context of many communities.

The emergence of Alzheimer's disease and related dementias (ADRD) in Indigenous populations across Canada is of rising concern, as prevalence rates continue to exceed those of non-Indigenous populations. The Intergenerativity Model, guided by Indigenous Ways of Knowing, nurtures a psychosocial approach to promoting healthy brain aging and quality of life. Community-based participatory action methods led by interviews, focus groups, and program observations aid in identifying the barriers to and facilitators of success for intergenerational social engagements in the Anishinaabe community of Wiikwemkoong in northwestern Ontario. A qualitative thematic analysis guides future recommendations for programming opportunities that foster traditional roles of older First Nation adults and support intergenerational relationships. The results of this project elicit culturally appropriate recommendations for community-driven supports that address healthy brain aging. These outcomes are relevant to other Indigenous communities as the framework for determining that culturally appropriate health supports can be adapted to the unique context of many communities.

Photovoice is a community-based participatory visual research method often described as accessible to vulnerable or marginalized groups and culturally appropriate for research with Indigenous peoples. Academic researchers report adapting the photovoice method to the sociocultural context of Indigenous participants and communities with whom they are working. However, detailed descriptions on cultural frameworks for transforming photovoice in order for it to better reflect Indigenous methodologies are lacking, and descriptions of outcomes that occur as a result of photovoice are rare. We address the paucity of published methodological details on the participant-directed Indigenization of photovoice. We conducted 13 visual research group sessions with participants from three First Nations communities in Northern Ontario, Canada. Our intent was to privilege the voice of participants in a mindful exploration aimed at cocreating a transformation of the photovoice method, in order to meet participants’ cultural values. Gaataa’aabing is the Indigenized, culturally safe visual research method created through this process. Gaataa’aabing represents an Indigenous approach to visual research methods and a renewed commitment to engage Indigenous participants in meaningful and productive ways, from the design of research questions and the Indigenization of research methods, to knowledge translation and relevant policy change. Although Gaataa’aabing was developed in collaboration with Anishinaabek people in Ontario, Canada, its principles will, we hope, resonate with many Indigenous groups due to the method’s focus on (1) integration of cultural values of the respective Indigenous community(ies) with whom researchers are collaborating and (2) placing focus on concrete community outcomes as a requirement of the research process.

Gambling Research Exchange Ontario (GREO) received funding support from the Ontario Ministry of Health and Long TermCare (MOHLTC). The views expressed are the views of the authors, and do not necessarily reflect those of GREO, MOHLTC,or the province of Ontario. Commercial use of this document is prohibited without written consent from the GamblingResearch Exchange Ontario (GREO).

Type 2 diabetes mellitus is a progressive metabolic disorder that affects Aboriginal people disproportionately around the world. Evidence shows that diabetes treatment strategies can effectively reduce complications related to the disease; in contrast many Aboriginal people develop these rapidly and at a young age. We conducted qualitative research on the barriers to evidence-based self-management behaviours and education from the perspectives of Aboriginal people living with type 2 diabetes and their health care providers on Manitoulin Island in Ontario, Canada. Applying the concept of structural violence, we analyzed the social and political arrangements that can put Aboriginal people with diabetes “in harm’s way” by interfering with diabetes management. Lastly, we provide recommendations for structural interventions.

The opioid crisis is disproportionately impacting Indigenous communities in Canada. There is a need to evaluate practical approaches to recovery that include community-based opioid agonist treatment (OAT) and integration of cultural treatment models. Naandwe Miikan, translated as The Healing Path, is an OAT program that blends clinical and Indigenous healing concepts and providers in a community-based setting. Aside from OAT pharmaceutical treatment, clients work with Indigenous counsellors that integrate culture with treatment, such as land-based activities, that reconnect the community to Indigenous teachings and harvesting. In this paper, we present a case study showcasing community advocacy in creating innovative funding models and engaging with clinicians to provide a shared care OAT model with traditional Indigenous counselling, cultural programs, and data sovereignty. Policy needs are identified.