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This paper discusses the findings of a research study that gathered and analyzed recruitment and retention strategies employed by 50 teacher education programs (TEPs) in Canada, the United States, New Zealand, and Australia to increase the number of Indigenous teachers. It discusses several recruitment and retention strategies that were found to be successful in this regard, highlighting the importance of facilitating access, eliminating financial barriers, and offering Indigenous-centric programs.

This article seeks to contribute to the knowledge base regarding efforts to increase the supply of employed Indigenous teachers. In addition to supporting the learning and well-being of Indigenous students, increasing Indigenous teachers is critical for remote Indigenous communities with chronically understaffed schools. This study was conducted as a scoping review of 50 Teacher Education Programs (TEPs) across Canada, Australia, New Zealand, and the United States that have enacted efforts to increase Indigenous teachers. The study found a range of effective strategies, and this article will depict three strategies that can be enacted by TEPs to support Indigenous teacher graduates as they transition to employment. The strategies are: (1) creating employment opportunities; (2) identifying community needs and collaborating over practicum placements; and (3) providing ongoing support. The article concludes with a call for collaboration, funding, and data collection for the continued evaluation and improvement of strategies to increase Indigenous teachers.

Teachers in Canadian public school contexts are attempting to teach about Indigenous knowledges and epistemologies. Given the present state of asymmetrical Indigenous-settler relations, the complexity of this work requires a large breadth of consideration. Our study provides insight into the nuances of teaching Indigenous perspectives and worldviews, and the barriers and motivations for its inclusion in elementary and secondary classrooms. We conceptualize that teachers are "always-already" trespassing on Indigenous Lands and illuminate the enactment of "trespass" by settler teachers as they move their settler teacher identities to a place of "innocence." Teachers enacted trespass through acts of return, absorption, erasure, and the eliding of settler experiences. We offer important starting points for continued introspection about the roles and responsibilities of teachers working within settler-colonial education structures and ensuing complicity in the historic marginalization of Others. We highlight the possibilities of a curriculum that is treaty-based and enacted with Indigenous collaboration and consultation.

In this paper we explain how teachers can subvert settler colonial epistemology in their classrooms and become 'imperfect accomplices.' Drawing on a larger project, we focus on the ways non-Indigenous teachers understood their role in teaching Indigenous content and epistemologies through their lenses of 'fear,' which we re-theorize as 'anxiety.' These anxieties were enacted by the educators in two ways: stopping the teaching of Indigenous content and epistemologies, or using productive pausing for self-reflection. We explain how stopping the teaching outside of settler colonial epistemology is based on structures that impose fear to go outside of that epistemology. We then examine how some teachers pause within these structures of 'fear' and explain three strategies to become 'imperfect accomplices.'

Deepening Knowledge Project, through Ontario Institute for Studies in Education (OISE), undertook research within the Initial Teacher Education program to explore the relationships between teacher candidates and Aboriginal content. Our research question was, "Which strategies used within OISE's Central cohort are most powerful in increasing teacher candidates' willingness and readiness to incorporate Aboriginal knowledges and pedagogies into their classroom practice?" Data consisted of surveys administered to approximately 70 teacher candidates at three key points in their program as well as two rounds of interviews with five purposively selected participants. We found that teacher candidates most appreciated the inclusion of First Voice perspectives, in-depth instruction on current and historical events, and a continuous examination of privilege as means to prepare them for incorporating Aboriginal content into their future practice. While most students reported feeling more confident and willing to include Aboriginal perspectives near the end of their program, there are three commonly stated questions, reported on preprogram surveys that lead to inaction on Aboriginal inclusion. Addressing these questions directly should help encourage more teachers to take up Aboriginal perspectives in their classrooms.

This paper details a research project dedicated to honouring Mushkegowuk Cree concepts of land, environment and life in Fort Albany First Nation. Community youth interviewed local Elders to produce an audio documentary about the relations of the people to their traditional territory. These interactions evolved into a 10-day river trip with youth, adult and elder participants traveling together on their traditional waters and lands learning about the meaning of paquataskamik, the Cree word used for traditional territory, all of the environment, nature, and everything it contains. Bringing generations of community members together on the land led to reclamation of culture and indigenous knowledge and built greater community resistance to external forms of economic exploitation and development.

This project was conducted at Fort St. James Secondary School in the Nechako Lakes School District, which is in northern British Columbia, Canada. Three high school teachers from different disciplines (social studies, digital media, and carpentry) launched a cross-curricular inquirybased project in partnership with local Knowledge Holders and School District 91, focusing on truth and reconciliation, which connected the learners in their high school with the broader community, including Knowledge Holders from the local Indigenous communities. Those engaged in the project examined questions around what truth and reconciliation meant to the learners and its significance. This project was completed in 2021, and resulting products included a legacy wall, installed as a permanent fixture in the school, containing individual learning represented in motifs, design of the feather using wood from around the world, and a video documentary containing interviews from school and community stakeholders. [ABSTRACT FROM AUTHOR]

In this paper we propose that collaborative action research values, goals and practices have much in common with guiding principles for conducting research with educators and community members in First Nation, Inuit and Metis communities, as outlined in the Task Force on Aboriginal Languages and Cultures on Aboriginal Languages and Cultures' (2005) document. We draw on experiences in the Northern Oral Language and Writing through Play Partnership project to make our case, and conclude by identifying needed shifts in expectations and values within the broader academic community for conducting educational research in Indigenous communities.

This paper relates findings from learning circles held in Toronto, Ontario, Canada, with urban Aboriginal men. The purpose of the circles was to determine how an Aboriginal cultural identity is formed in urban spaces. Education settings were mentioned by the research participants as a significant contribution to their cultural identity development. Participants described elementary and secondary school experiences as lacking in Aboriginal inclusion at best or as racist. In contrast to these earlier experiences, participants described their post-secondary education as enabling them to work on healing or decolonising themselves. Specific strategies for universities to contribute to individual decolonising journeys are mentioned. A university that contributes to decolonising and healing must provide space for Aboriginal students where they feel culturally safe. The students must have access to cultural knowledge and its keepers, such as elders. Their teachers must offer Indigenous course content and demonstrate respect and love for their students. Courses must be seen to be relevant to Indigenous people in their decolonising process and use teaching styles that include humour and engender a spirit of community in the classroom. In particular, Indigenous language courses are important to Aboriginal students.