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Background: There is an urgent need for culturally and contextually relevant mental health support for First Nations, Inuit and Métis youth. Objective: Our aim was to identify mental health and wellness services that are currently available to Indigenous youth across Canada. Methodology: As a first step, we conducted a web-based environmental scan of services tailored to Indigenous youth. Specific factors were examined for each program, including organization type and mission, types of services, and who provides services. Results: One hundred and seventeen programs were found, with 54% being non-profits and 34% being on-reserve. Four core features were identified. The first was a strengths-based focus, rather than a pathology/deficit-focus, in programs' vision and mission statements, reflected in words like wellness and resilience. The second (87% of included programs) was the integration of mental health services with a range of other services and supports (e.g., health, employment, housing). The third was the provision of land-based programming (in 34% of programs) such as camps or hunting. Such programs were framed as promoting wellness and healing and strengthening identity. The fourth was the role of community members without formal mental health professional training (in 42% of programs), for example, as youth workers or knowledge keepers. This stems not only from the dearth of specialists in many Indigenous settings, but also a valuing of Indigenous knowledge. Conclusion: These core features in mental health services for Indigenous youth may be promising avenues for communities seeking to strengthen the services they offer to First Nations, Inuit and Métis youth. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Canadian Studies is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Canadian Journal of Program Evaluation is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Wasagamack and Garden Hill First Nations in Island Lake, Manitoba, are experiencing a housing crisis, with severe overcrowding. This article describes a research analysis of local materials, building skill levels, environment, demographics, and cultural aspects completed by graduate students in interior design as part of collaborative design/build activities, training programs, and community workshops. This study is part of a First Nation community/university partnership. Healthy, culturally appropriate, resilient single- and extended-family homes were designed using local materials and labour. This pilot project offers a pathway to build capacity to fill the gap of 150,000 homes in a way that advances cultural, health, social, and economic development. Further, a decolonizing policy and the provision of adequate infrastructure, such as access roads, in Indigenous reserves are needed to create a sustainable home-building ecosystem. [ABSTRACT FROM AUTHOR]

Indigenous peoples continue to challenge Canadian colonial policies through nonroutine acts of resistance. Sustained scholarly attention on the frequency and characteristics of Indigenous resistance has dropped precipitously, with the time span of this scholarship typically ending by the early 2000s. Research on more recent acts of resistance is directed to small- n case studies. This research note examines Indigenous resistance in Canada between 2010 and 2020 as reported by news articles from the Canadian Broadcasting Corporation (CBC) to identify key characteristics of salient Indigenous resistance: What issue areas were the subject of resistance movements? Which Indigenous communities or groups contributed to acts of resistance? What strategies were employed? The research note's findings suggest that salient acts of resistance rarely result in immediate policy change from the state; instead, resistance has transformative potential to develop Indigenous governance that departs from settler-colonial state processes. [ABSTRACT FROM AUTHOR]

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L’engouement pour la recherche en contexte autochtone a fait en sorte que des balises formelles ont été implantées pour encadrer la venue des chercheurs dans les communautés. Bien que bienvenue, cette implantation ne s’est pas faite sans une bureaucratisation accrue des relations de recherche. Il appert que de nombreuses communautés autochtones, dont les ressources sont limitées, ne sont pas bien outillées pour faire face aux impératifs administratifs préconisés par les protocoles en recherche autochtone. Partant d’expériences de recherche anthropologique de terrain en contexte innu, le présent article montre comment des relations de recherche respectueuses ont pu être implantées en dehors du cadre bureaucratique et administratif généralement préconisé par les protocoles de recherche. Le cœur de cette démarche se situe dans la participation radicale du chercheur à la vie sociale et plus particulièrement à la prise au sérieux des prémisses de socialité des personnes avec qui il travaille. L’erreur serait de penser que cette démarche de collaboration se situe dans l’informalité : elle se situe plutôt dans un cadre éminemment formel qui correspond aux critères et valeurs des collaborateurs autochtones du chercheur.

This article presents a case study aimed at identifying the success factors and the effects of a collaboration between architecture students and an Indigenous community. This exercise, which is part of a multi‐year collaborative relationship, was carried out within the framework of an urban design workshop led by the School of Architecture of Laval University and the Innu community of Uashat mak Mani‐utenam, which is close to the city of Sept‐Îles, Quebec. The expansion of the community and the development of residential areas were at the heart of this collaborative effort. The analysis of the evolution of the different versions of the development plans, in the light of Innu development criteria, highlights the positive contributions of the workshop, particularly with regard to the community program and the tectonic symbolism. Nevertheless, the maintenance of the status quo is noted with respect to the location and respect for natural elements. Testimonials from key players involved in the project illustrate the authentic nature of the partnership between the research group "Habitats and Cultures" and the community. The quality of the relationship between the researchers and the Innu partners, the duration of the partnership over time, and the promotion of Innu cultural knowledge have favoured the success of the partnership. Messages clés: L'École d'architecture de l'Université Laval a mené des activités participatives de design urbain avec la communauté innue de Uashat mak Mani‐utenam sur le thème de l'agrandissement et du réaménagement de la réserve.La comparaison du plan d'aménagement initial, du plan d'aménagement proposé par l'atelier et du plan d'aménagement définitif met au jour les effets de l'activité participative sur la configuration d'un nouveau secteur résidentiel.Les témoignages des acteurs impliqués révèlent les représentations généralement positives du partenariat de recherche et de ses retombées. [ABSTRACT FROM AUTHOR]

Les transferts culturels, en bande dessinée, s'effectuent souvent par le biais de la traduction et, au Canada, ce processus est plus complexe qu'il n'y paraît. Lors du passage d'une langue à une autre, il faut, bien sûr, tenir compte d'aspects importants comme la culture de départ, la culture d'arrivée ou la culture de la personne qui traduit. Au Canada, où coexistent plusieurs cultures, dont les cultures autochtones, il faut nécessairement tenir compte du passé colonial du français ainsi que de l'anglais, la langue dominante, ce qui établit des rapports de force entre les cultures qu'on ne peut pas ignorer. D'autre part, la traduction de bande dessinée doit aussi relever certains défis particuliers au médium, comme la traduction d'images culturellement chargée. Enfin, pour ajouter encore à la complexité de la problématique, les traductions faites au Canada doivent souvent négocier avec les enjeux de l'exportation vers d'autres pays anglophones et francophones, et ces cultures additionnelles influenceront les choix faits par les personnes qui traduisent. Cet article fait suite à une table ronde organisée le 26 mai 2022, dans le cadre du Festival BD de Montréal, à laquelle avaient été invités Catherine Ego et Alexandre Fontaine Rousseau, qui ont travaillé à traduire des bandes dessinées. [ABSTRACT FROM AUTHOR]

The enthusiasm for research in an Indigenous context has led to the introduction of formal guidelines for researchers to visit communities. While welcome, this has not been achieved without increased bureaucratization of research relationships. It appears that many Indigenous communities, with their limited resources, are ill-equipped to deal with the administrative imperatives of Indigenous research protocols. Based on the experiences of anthropological field research in the Innu context, this article shows how respectful research relationships could be established outside the bureaucratic and administrative framework generally advocated by research protocols. The heart of this approach lies in the researcher􀂶s radical participation in social life, and more specifically in taking seriously the social premises of the people with whom he works. The mistake would be to think that this collaborative approach is situated in informality: rather, it takes place within an eminently formal framework that corresponds to the criteria and values of the researcher􀂶s Indigenous collaborators. [ABSTRACT FROM AUTHOR]

Kamloopa: An Indigenous Matriarch Story by Kim Senklip Harvey (Syilx and Tsilhqot'in) which won the 2020 Governor General's Literary Award for English-language drama, has been discussed by critics and scholars especially regarding Harvey's decision not to invite critics to write formal reviews of the recent production in Toronto and to only invite "love letters" from Indigenous women for the premier production in Vancouver. This article offers a reading of Kamloopa that unpacks how Harvey's refusal and radically different kind of invitation to engage is in continuation with the world of Kamloopa. It focuses on celebrations of love and joy as assertions of cultural and bodily sovereignty rooted in Indigenous women's love for each other and their relationships with the more-than-human world. Following the three women characters who leave their "white" apartment in East Vancouver to go on a road trip to the largest powwow on the West Coast, the article studies how Kamloopa disavows the politics of the colonial domestic as it relates to the history of violence on Indigenous women in residential schools and the MMIWG2S crisis. It discusses how the women in Kamloopa also reject confinement in colonial narratives of violence that are tied with the material confinement of domesticity. The article argues that Harvey's refusal of formal theatre reviews is in continuity with the play's resistance of settler colonial "domestication" of Indigenous women's lives, relations, and art. [ABSTRACT FROM AUTHOR]

Le présent article trouve sa source dans le documentaire militant Inuk en colère (Angry Inuk , 2016), de la cinéaste inuite Alethea Arnaquq-Baril. Enchâssé dans l'argumentation d' Inuk en colère pour le droit de faire le commerce des produits du phoque afin que sa consommation ne se limite pas à la subsistance locale repose l'impératif écologique capital de réévaluer sérieusement les modes de savoir eurocentriques inappropriés et leur exclusion des traditions scientifiques complémentaires tirées de points de vue non européens. Par conséquent, la présente étude analyse le dévoilement que fait Inuk en colère de la dépendance de la durabilité écologique et économique à un cadre épistémologique plus profond, non dominé par des points de vue occidentaux, et qui, en toute logique, appuie des objectifs à long terme de vitalité plutôt que d'accumulation. L'article s'appuie sur les principes exposés dans le documentaire d'Alethea Arnaquq-Baril pour analyser des œuvres populaires d'écocinéma de tous genres. Il propose des analyses comparatives des textes de film dans leur contexte socioculturel et esthétique, de manière à mettre en relief les recherches scientifiques et philosophiques autochtones. L'article tente donc de débusquer les lacunes engendrées par les traditions eurocentriques dominantes qui continuent de régir les sciences de l'environnement occidentales et d'en influencer l'expression dans le cinéma populaire, ce qui renforce et perpétue des hypothèses scientifiques hégémoniques boiteuses. À ce titre, le présent article vise à jeter la lumière sur les failles épistémologiques sous-jacentes qui inhibent la création d'œuvres écocinématographiques paradigmatiques percutantes et à vaste portée en mesure de définir le genre. This article takes as its starting point Inuk filmmaker Alethea Arnaquq-Baril's activist documentary Angry Inuk (2016). Embedded within Angry Inuk 's argument for the right to trade seal products for consumption beyond local subsistence lies the crucial ecological imperative to profoundly reconsider inadequate Eurocentric ways of knowing and their exclusion of complementary scientific traditions based in non-European world-views. The current study therefore considers Angry Inuk 's unveiling of the dependence of ecological and economic sustainability on a deeper epistemological framework not dominated by Western worldviews that coherently supports long-term objectives privileging vitality rather than accumulation. Using the principles exhibited in Arnaquq-Baril's documentary as a springboard, the article goes on to place these into conversation with key mainstream works of ecocinema across genres. It thus proposes comparative analyses of film texts alongside their sociocultural and aesthetic contexts within a framework that foregrounds Indigenous scientific and philosophical scholarship. The article thereby seeks to uncover the lacunae engendered by dominant Eurocentric traditions that continue to govern Western environmental science and influence its expressions in mainstream cinema, which in turn reinforce and perpetuate flawed hegemonic scientific assumptions. As such, the current investigation aims to shed light on underlying epistemological shortcomings that inhibit the creation of wide-reaching, paradigmatic, impactful, and genre-defining works of ecocinema. [ABSTRACT FROM AUTHOR]

There are many ways to look at the making of American poetry. The author begins with the land and Native Americans in the New World, including what is in the United States, decentring or defamiliarizing the Anglo-American tradition by beginning with the Indigenous peoples and their languages and discussing poets of aboriginal, African, and Asian backgrounds in poetry and translation. With settlers, the author begins with Gaspar Pérez de Villagrá, a Creole writing an epic in Spanish, and ends with Forrest Gander, also born in the United States, including a poem that mixes English and Spanish. In between, a mixed group of poets is discussed to show the richness and diversity of American poetry and culture: Anne Bradstreet, Phillis Wheatley, Langston Hughes, Joan Kane, Marilyn Chin, Russell Leong, and the translation of Shuri Kido by Gander and Tomoyuki Endo. These are some alternative makings of American poetry in one strand among many, then, now, and going forward. [ABSTRACT FROM AUTHOR]

Background: Policies for developing broadband in rural and remote regions typically focus on infrastructure funding. This article postulates that funding may be necessary but is often not suffcient to install and operate sustainable broadband services in these areas. Analysis: This article analyzes issues raised in recent Canadian regulatory proceedings concerning broadband deployment and evidence submitted by Indigenous and community broadband providers that serve rural and remote regions in the Canadian North. Conclusions and implications: Several suggestions are provided to improve policies designed to extend reliable and affordable broadband and to facilitate the provision of services by small and Indigenous providers. These include reconsideration of northern jurisdictions to harmonize regulations, a Canadian Radio-television and Telecommunications Commission offce dedicated to Indigenous issues, requirements for Indigenous consultation and training and hiring of residents, and procedures to expedite installation and procurement for Indigenous networks. [ABSTRACT FROM AUTHOR]

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In "Pinery Road & Concession 11", writer, academic and musician Leanne Betasamosake Simpson reflects on the chapter of the same name in Dionne Brand's A Map to the Door of No Return. By physically traveling to the same corner in rural Ontario that Brand's car broke down two decades earlier, Simpson considers place, belonging, diaspora, property, and foreclosure in her own Michi Saagiig Nishnaabeg homeland. Simpson's companion on part of the journey is an 80 year old Black Ash Basket which she repatriates to Curve Lake First Nation on the way. What follows is the text of the piece originally presented at the Map to the Door At 20 gathering. Simpson presented the piece over looped time lapse photography of the journey and surveillance footage of the intersection of Pinery Road & Concession 11. Simpson's sister, Ansley Simpson provided a soundscape for the piece, repurposed from Leanne's track "Solidification" (Noopiming Sessions, Giizhiwe Music, 2021). "Pinery Road & Concession 11" is an honour song to Brand's constellation of thought that has traveled the world, and back to the Burnt River, near Kinmount, Ontario. [ABSTRACT FROM AUTHOR]

This article explores the directing practice of Algonquin and Irish theatre artist Yvette Nolan. Though Nolan is best known as a playwright, this article instead focuses on Nolan as "mentor to a generation of artists" and a significant contemporary theatre director whose interventions into inherited, colonial theatre practices warrant dissemination and discussion. The article explores her directing practice using three major themes: 1) values, process, and who is in the room; 2) food and joy and/as Ceremony; and, 3) vision and excellence. Working to situate hirself relationally as per Indigenous research practices, the non-Indigenous author uses original interviews, existing scholarship, and personal experiences collaborating with Nolan to inform this personal reflection on her practice. [ABSTRACT FROM AUTHOR]

The Mino Bimaadiziwin Homebuilders postsecondary education pilot project built Indigenous youth capacity and houses in two remote Anishinini reserves--Garden Hill and Wasagamack. To evaluate this community-led project, a sustainable livelihood assessment holistically measured the impact on 45 of the 70 (64%) Homebuilder students and the community. The community benefited by gaining three culturally appropriate houses built from local lumber and employment opportunities for Anishinini instructors. A longitudinal survey found five of the six livelihood assets improved statistically and significantly, including satisfaction with social relationships, cultural awareness, income and ability to pay bills, housing safety, and human development. Students reported better relations with their families and neighbourhood. Most (85%) of the 70 Homebuilder students earned postsecondary certificates either in forestry, homebuilding, or both while obtaining a training stipend, which elevated their incomes. These positive outcomes occurred despite project underfunding, COVID-19 pandemic lockdown, climate change events, and inequitable housing policies under the Indian Act. Based on this project's success, we recommend investing in Indigenous-led postsecondary education in community homebuilding projects. However, to attain equitable housing and human rights, a plan is needed to overturn the Indian Act keeping Indigenous people "wards of the state" and their land in trust. [ABSTRACT FROM AUTHOR]

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Cet article fait état du débat académique sur la posture des universitaires allochtones en contextes autochtones et d’une analyse quant à la légitimité de l’exercice de la recherche, dans le cadre d’un projet doctoral sur l’évaluation de la recherche partenariale en architecture et en aménagement entre communautés autochtones et universités. Une reconnaissance de l’évolution de la recherche sur, avec, pour et par les communautés autochtones permet de comprendre l’importance des balises éthiques aujourd’hui en place. Un exposé des discours en présence, de la culpabilité coloniale paralysante à un rejet de toute responsabilité quant à la colonisation, permet de faire émerger la posture du trait d’union. « Travailler le trait d’union » implique de s’engager dans une démarche transformative et réflexive qui s’attarde aux tensions générées par les différences sans tenter de les effacer, en reconnaissant les impacts de sa présence comme universitaire, de sa posture et de ses privilèges, mais également de ses compétences.

This article combines linguistic coding with the category of androgyny to determine the discursive patterns that Indigenous and Black individuals used in their negotiations with colonial authority between 1755 and 1808 in Brazil. The author confronted the language of identity with codes of behaviour to better understand how Black and Indigenous subjects perceived freedom, social condition, slavery, and colonial power. To "measure" androgyny, the focus was on the intersection of gender (women/men), social status (freed/enslaved), and "race"/ethnic group (Black/Indigenous). Next, the author examined the extent to which culturally expected feminine and masculine attributes were reflected in an individual's self-description. Finally, the author discussed who the "miserable vassals" were and what their functional aspects of androgynous codes of behaviour were. [ABSTRACT FROM AUTHOR]

Reneltta Arluk is an Inuvialuit, Cree, Dene theatre-maker hailing from the Northwest Territories whose work for the stage is gaining increasing prominence. The first Indigenous woman to direct at the Stratford festival, for example, as well as a published poet and performer, Arluk has been involved with the creation of new work across Turtle Island and beyond for decades. Yet little has been written about her directing practice and its interventions into (as well as strategic engagement with) more widely used directing methodologies. After a brief introduction contextualizing Arluk's work, the under-representation of Indigenous women's approaches in discussions of theatre directing, and the author's relationship to Reneltta and her work, an edited transcript of an open-ended interview between Arluk and non-Indigenous theatre artist and scholar Charlie Peters follows. What emerges is a picture not so much of a singular and rigid set of practices but rather a series of beliefs, insights, and questions that characterize Arluk's directing practice at this particular moment. [ABSTRACT FROM AUTHOR]

How can Indigenous law-making affect state authority? I examine this in the context of Canada's extractive sector, where I question how and when Indigenous laws prevail over state laws to challenge colonial authority and reassert Indigenous self-determination. Although the state claims supreme authority, Indigenous governments are enacting their own laws, laws that are sometimes in tension with those of the state. I demonstrate that while the state usually responds to contentious Indigenous law-making with conflict, under certain conditions Indigenous communities can incite the state to reverse its position to one of acquiescence or cooperation. By drawing on insights from three Indigenous communities in Canada, I offer four conditions under which Indigenous peoples and governments may be able to compel the state to relent and accrue authority, including by preparing to engage in a long-term project, by fomenting community cohesion, by exploiting evolving international norms related to Indigenous rights, and by offering viable governance alternatives to colonial legislation. By highlighting new sites of authority and resistance, this work underscores the transformative possibilities of Indigenous politics. Une autorité en évolution : pouvoir législatif autochtone et gouvernance publique [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Program Evaluation is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Introduction: Indigenous Peoples are much more likely than non-Indigenous Peoples to be seriously injured or die in motor vehicle collisions (MVCs). This study updates and extends a previous systematic review, suggesting that future research ought to incorporate social--environmental factors. Methods: We conducted a systematic review and meta-analysis of the published and grey literature on MVCs involving Indigenous Peoples in Canada between 2010 and 2020. We focussed on personal (e.g. driving an old vehicle) and community social--environmental--economic factors (e.g. prevalent low socioeconomic status). Results: Eleven comparative cohorts that resulted in 23 at minimum, age-standardised, mortality or morbidity rate outcomes were included in our meta-analysis. Indigenous Peoples were twice as likely as non-Indigenous Peoples to be seriously injured (rate ratio [RRpooled] = 2.18) and more than 3 times as likely to die (RRpooled = 3.40) in MVCs. Such great risks to Indigenous Peoples do not seem to have diminished over the past generation. Furthermore, such risks were greater on-reserves and in smaller, rural and remote, places. Conclusion: Such places may lack community resources, including fewer transportation and healthcare infrastructural investments, resulting in poorer road conditions in Indigenous communities and longer delays to trauma care. This seems to add further evidence of geo-structural violence (geographical and institutional violence) perpetrated against Indigenous Peoples in yet more structures (i.e. institutions) of Canadian society. Canada's system of highways and road-ways and its remote health-care system represent legitimate policy targets in aiming to solve this public health problem. [ABSTRACT FROM AUTHOR]

Dans cet article, on explore les connexions possibles entre l’éveil aux langues et les pédagogies autochtones dans le but de familiariser les élèves francophones de l’ouest canadien aux langues ancestrales parlées par les Métis, un des trois peuples autochtones reconnus par le Canada ; et ce dans le but d’éduquer à la réconciliation et à la justice sociale. Après avoir expliqué brièvement le contexte social et éducatif, on expliquera la démarche pédagogique et didactique adoptée, en collaboration avec la communauté métisse et le milieu enseignant ; et on donnera quelques exemples d’activités de classe visant spécifiquement à éveiller les élèves, au-delà des langues présentées, aux réalités autochtones et aux enjeux de société contemporains.

In the Canadian sample of the Programme for the International Assessment of Adult Competencies, lower scores within occupation groups are more common among Indigenous individuals (not living on reserves) than for non-Indigenous individuals. This may be interpreted as evidence of what economists call under-skilling, with no implications regarding current job performance, but which has been associated with increased vulnerability to job loss during economic downturns. Estimated under-skilling rates are higher for English or French literacy among First Nations men, for numeracy among First Nations women, and for both proficiency domains among Inuit women and men. Over-skilling is primarily associated with inefficient use of labour resources and reduced welfare. Controlling for demographic characteristics, we find no consistent statistically significant evidence that the odds of being over-skilled—that is, of having higher scores than those within the same occupation group—are different for Indigenous individuals compared with non-Indigenous individuals. In estimated wage equations, wage differences shrink when our over-skilling and under-skilling estimates are added to the controls, but First Nations differences remain negative and significant, particularly for men. [ABSTRACT FROM AUTHOR]

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Cet article présente une réflexion autour de certaines postures critiques dans le cadre de la francophonie, où la langue joue un rôle fondamental dans la délimitation des littératures dites « mineures ». Dans ce sens, le concept de surconscience linguistique utilisé par Jean-Pierre Bertrand et Lise Gauvin dans Littératures mineures en langue majeure (2003), s’avère déterminant lors des analyses d’un ensemble de textes littéraires issus de la plume des femmes innues. Nous analyserons ici quelques poèmes et un fragment de l’échange épistolaire dans Kuei, je te salue (2016) à la lumière du concept de surconscience linguistique afin d’offrir un aperçu de la condition des Innus à l’intérieur du Québec et contribuer à la revendication de la femme innue à travers la littérature

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Background: This research offers a critical analysis of the "moral craftwork" of the news media's coverage of Canada's Indigenous peoples and the justice system. Analysis: This study's thematic analysis of three case studies, spanning almost two decades, suggests a potential shift in how Canadian journalists report on racism and structural inequalities. Recent news coverage points toward a more transparent dialogue about racism. Conclusions and implications: This study finds problematic journalistic practices linger, occluding a broader understanding of racism and colonialism. This research aims to expand the reflexivity of journalists by spotlighting this type of storytelling. [ABSTRACT FROM AUTHOR]

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Copyright of Revue d'études Autochtones is the property of Recherches Amerindiennes au Quebec and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article, grounded within the argument that liberal citizenship and recognition-based approaches to decolonization are inappropriate responses to Indigenous calls to decolonize, proposes an alternative approach premised on re-evaluating non-Indigenous understandings of invitation, belonging and rights within the Canadian settler state. I suggest that non-Indigenous peoples consider themselves "foreigners" in need of invitation onto Indigenous lands and that, as colonial denizens, non-Indigenous Canadians take up an ethos that encourages them to re-evaluate their lives and relations with Indigenous peoples, Indigenous lands and the settler state. Such re-evaluations would encourage settlers to question the sovereignty of the state and their daily relations, as well as encourage them to place responsibilities to others above inwardly focused rights. I contend that identifying and acting upon such an ethos can provide a way through which non-Indigenous peoples can appropriately and seriously meet Indigenous peoples' calls for change. [ABSTRACT FROM AUTHOR]

Cet article présente un projet de doctorat en recherche-création qui explique le territoire à travers différents prismes, en comparant les études des sciences naturelles et sociales à l’expérience atikamekw actuelle et passée du territoire, le Nitaskinan. Cette recherche-création consiste également en un spectacle de théâtre hybride combinant les formes du théâtre documentaire et celles du théâtre de création, en d’autres mots : une création théâtrale basée sur des faits historiques, scientifiques, ainsi que sur la mythologie atikamekw. Deux objectifs sont poursuivis dans cette recherche : 1) utiliser la structure linguistique et la mythologie atikamekw afin de créer des images qui se présentent sous forme chorégraphique et 2) approfondir une méthode de création holistique basée sur la culture atikamekw. L’expérience d’une femme atikamekw, chercheuse et artiste engagée envers les communautés autochtones, servira de point de rencontre des axes de la recherche et de la pratique théâtrale et sera illustrée par des extraits de ses oeuvres dramaturgiques.

Cet article porte sur un processus entrepris par et avec les jeunes du comité aviseur du volet autochtone de la Chaire-réseau de recherche sur la jeunesse du Québec (CRJ), qui s’inscrit dans le courant de la décolonisation de la recherche et des méthodologies autochtones. À travers une démarche de recherche-cocréation basée sur des méthodes visuelles, les jeunes ont créé deux cartes postales où ils présentent d’abord les principes de décolonisation de la recherche, puis leur définition des jeunesses autochtones de façons symbolique, positive et tournée vers l’avenir. Le processus a non seulement permis aux jeunes une forme de décolonisation de la recherche, mais ceux-ci ont aussi réalisé des apprentissages et une certaine démarche de guérison collective. Nous discutons en quoi la mise en place d’un processus participatif ancré dans une épistémologie autochtone relationnelle et reconnaissant la souveraineté des jeunes autochtones quant aux représentations issues de la recherche est devenu un lieu d’empowerment contribuant à la création de connaissances centrées sur leurs voix et porteuses d’espoir pour les générations futures.

Cette note de recherche porte sur un tambour sámi sacré saisi par les autorités dano-norvégiennes en 1692. Le propriétaire du tambour avait été condamné à mort par le tribunal de district de la Norvège du Nord. Aujourd’hui, le tambour appartient au Musée national du Danemark et est exposé au Musée du peuple Sámi situé à Karasjok, en Norvège du Nord, selon une entente de prêt. Cette note de recherche propose un survol historique de cette affaire puis fait état d’une quarantaine d’années de pourparlers entre le Musée national du Danemark et le Musée du peuple Sámi en ce qui a trait au prêt et à la propriété de ce tambour, tout en formulant des questions de recherche au sujet de l’origine du tambour et en présentant le point de vue des Sámi sur la question du rapatriement. Nous présentons les problématiques liées au rapatriement d’objets cérémoniaux du patrimoine culturel autochtone dans le contexte international plus large des politiques du patrimoine culturel. L’actuelle entente de prêt entre les musées arrive à terme en 2021. En 2020, le Musée du peuple Sámi de Karasjok a pris la décision de revendiquer la propriété légale du tambour. Il s’agit du premier cas de rapatriement international dans lequel une institution culturelle sámi revendique la propriété d’un objet cérémoniel sámi exposé dans une collection muséale appartenant à un pays étranger. L’expertise de l’auteure en méthodologies de recherches autochtones lui permet de définir le cadre théorique de ce cas de recherche.

Copyright of Revue d'études Autochtones is the property of Recherches Amerindiennes au Quebec and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Cet article cherche à explorer la question de la stérilisation forcée de population autochtone comme problème bioéthique d’un point de vue interdisciplinaire, à partir de la sociologie historique et en dialogue avec l’anthropologie médicale, les études de genre et les droits humains. Sa méthodologie est basée sur l’étude d’un cas empirique, en lien avec un travail de terrain réalisé dans une municipalité du sud du Mexique, dans l’état de Guerrero. Elle est complémentée par une recherche documentaire qui a permis, entre autres, la construction d’un cas théorique à partir des événements survenus au Pérou, à la même époque que le cas mexicain, dans les années 1990. Le principal résultat de ce travail de recherche historique est que la stérilisation forcée, bien que largement due à une politique de contrôle démographique ainsi qu’à certaines pratiques de planification familiale, est également liée, dans le cas particulier de la population autochtone, avec les processus contre-insurrectionnels déployés face à l’activité de guérillas, caractéristique de ces années-là en Amérique Latine.

This paper explores how remixed methodologies can inform research in Indigenous communities using short films, combining archival and contemporary footage. Drawing on the lineages of Indigenous and feminist community‐based research methodologies, we develop a three‐part conception of remixed methodologies. We emphasize, first, the need to resituate the process of knowledge production within relationships between researchers and Indigenous community members. Second, we stress the importance of reconsidering the intended outputs of community‐university collaboration to centre community goals. Third, we underscore how remixed methodologies can disrupt the narratives surrounding settler colonial archival resources, resituating historical footage with relation to contemporary Indigenous contexts. We apply this framework to our collaborative work with the Witsuwit'en Cultural and Language Authority and the Office of Aboriginal Education at British Columbia School District #54, combining archival and contemporary films to create Indigenous education resources. Specifically, we remixed footage of Witsuwit'en traditional activities from two 1927 National Museum of Canada films with contemporary interviews and footage of Witsuwit'en governance and land use activities. We highlight how making archival films relevant to contemporary Indigenous community goals required disrupting the conventions of scholarly authority, designing collaborative outputs to suit community aims, and resituating knowledge production within the context of Witsuwit'en resilience in the face of colonialism. [ABSTRACT FROM AUTHOR]

Conditional sentence orders (CSOs) were introduced in Canada in 1996, largely as a mechanism to address the overreliance on incarceration. This sentencing option is particularly relevant for Indigenous individuals who have been vastly overrepresented in custodial settings. Despite being in place for over twenty years, little is known about the use and effectiveness of CSOs. The current study examined the use and outcomes of CSOs for Indigenous (n = 749) and non-Indigenous offenders (n = 1,625) in one Canadian province. Specifically, the length of CSO, frequency and type of optional conditions, number of breaches, and rates of reoffending were compared between the two groups. Results from a logistic regression, controlling for risk relevant co-variates, indicated that Indigenous individuals tended to receive shorter CSOs compared to Caucasian individuals. However, Indigenous individuals were 35% more likely than Caucasian individuals to be convicted of a breach and more likely to incur multiple breaches while on a CSO. Despite the differences in the rates of breaches, the likelihood of reoffending over a two-year period was equivalent across the two groups. Although the reasons for breach were not available for the current study, future research should investigate this further to determine whether increased breach rates for Indigenous individuals are the result of more rule-violating behaviour, an inequity in the fairness of the conditions applied to Indigenous versus Caucasian individuals, or whether it is possible that breaches are over-detected and convicted at a higher rate for Indigenous individuals. Greater awareness of the underlying mechanisms related to increased breach rates affords the opportunity to ensure that CSOs are consistently implemented, something which will contribute to achieving the objective of successful diversion from imprisonment. [ABSTRACT FROM AUTHOR]